Text -- Nehemiah 9:3-38 (NET)

9:3 For one-fourth of the day they stood in their place and read from the book of the law of the LORD their God, and for another fourth they were confessing their sins and worshiping the LORD their God. 9:4 Then the Levites– Jeshua, Binnui, Kadmiel, Shebaniah, Bunni, Sherebiah, Bani, and Kenani– stood on the steps and called out loudly to the LORD their God. 9:5 The Levites– Jeshua, Kadmiel, Bani, Hashabneiah, Sherebiah, Hodiah, Shebaniah, and Pethahiah– said, “Stand up and bless the LORD your God!” “May you be blessed, O LORD our God, from age to age. May your glorious name be blessed; may it be lifted up above all blessing and praise. 9:6 You alone are the LORD. You made the heavens, even the highest heavens, along with all their multitude of stars, the earth and all that is on it, the seas and all that is in them. You impart life to them all, and the multitudes of heaven worship you. 9:7 “You are the LORD God who chose Abram and brought him forth from Ur of the Chaldeans. You changed his name to Abraham. 9:8 When you perceived that his heart was faithful toward you, you established a covenant with him to give his descendants the land of the Canaanites, the Hittites, the Amorites, the Perizzites, the Jebusites, and the Girgashites. You have fulfilled your promise, for you are righteous. 9:9 “You saw the affliction of our ancestors in Egypt, and you heard their cry at the Red Sea. 9:10 You performed awesome signs against Pharaoh, against his servants, and against all the people of his land, for you knew that the Egyptians had acted presumptuously against them. You made for yourself a name that is celebrated to this day. 9:11 You split the sea before them, and they crossed through the sea on dry ground! But you threw their pursuers into the depths, like a stone into surging waters. 9:12 You guided them with a pillar of cloud by day and with a pillar of fire by night to illumine for them the path they were to travel. 9:13 “You came down on Mount Sinai and spoke with them from heaven. You provided them with just judgments, true laws, and good statutes and commandments. 9:14 You made known to them your holy Sabbath; you issued commandments, statutes, and law to them through Moses your servant. 9:15 You provided bread from heaven for them in their time of hunger, and you brought forth water from the rock for them in their time of thirst. You told them to enter in order to possess the land that you had sworn to give them. 9:16 “But they– our ancestors– behaved presumptuously; they rebelled and did not obey your commandments. 9:17 They refused to obey and did not recall your miracles that you had performed among them. Instead, they rebelled and appointed a leader to return to their bondage in Egypt. But you are a God of forgiveness, merciful and compassionate, slow to get angry and unfailing in your loyal love. You did not abandon them, 9:18 even when they made a cast image of a calf for themselves and said, ‘This is your God who brought you up from Egypt,’ or when they committed atrocious blasphemies. 9:19 “Due to your great compassion you did not abandon them in the desert. The pillar of cloud did not stop guiding them in the path by day, nor did the pillar of fire stop illuminating for them by night the path on which they should travel. 9:20 You imparted your good Spirit to instruct them. You did not withhold your manna from their mouths; you provided water for their thirst. 9:21 For forty years you sustained them. Even in the desert they never lacked anything. Their clothes did not wear out and their feet did not swell. 9:22 “You gave them kingdoms and peoples, and you allocated them to every corner of the land. They inherited the land of King Sihon of Heshbon and the land of King Og of Bashan. 9:23 You multiplied their descendants like the stars of the sky. You brought them to the land you had told their ancestors to enter in order to possess. 9:24 Their descendants entered and possessed the land. You subdued before them the Canaanites who were the inhabitants of the land. You delivered them into their hand, together with their kings and the peoples of the land, to deal with as they pleased. 9:25 They captured fortified cities and fertile land. They took possession of houses full of all sorts of good things– wells previously dug, vineyards, olive trees, and fruit trees in abundance. They ate until they were full and grew fat. They enjoyed to the full your great goodness. 9:26 “Nonetheless they grew disobedient and rebelled against you; they disregarded your law. They killed your prophets who had solemnly admonished them in order to cause them to return to you. They committed atrocious blasphemies. 9:27 Therefore you delivered them into the hand of their adversaries, who oppressed them. But in the time of their distress they called to you, and you heard from heaven. In your abundant compassion you provided them with deliverers to rescue them from their adversaries. 9:28 “Then, when they were at rest again, they went back to doing evil before you. Then you abandoned them to their enemies, and they gained dominion over them. When they again cried out to you, in your compassion you heard from heaven and rescued them time and again. 9:29 And you solemnly admonished them in order to return them to your law, but they behaved presumptuously and did not obey your commandments. They sinned against your ordinances– those by which an individual, if he obeys them, will live. They boldly turned from you; they rebelled and did not obey. 9:30 You prolonged your kindness with them for many years, and you solemnly admonished them by your Spirit through your prophets. Still they paid no attention, so you delivered them into the hands of the neighboring peoples. 9:31 However, due to your abundant mercy you did not do away with them altogether; you did not abandon them. For you are a merciful and compassionate God. 9:32 “So now, our God– the great, powerful, and awesome God, who keeps covenant fidelity– do not regard as inconsequential all the hardship that has befallen us– our kings, our leaders, our priests, our prophets, our ancestors, and all your people– from the days of the kings of Assyria until this very day! 9:33 You are righteous with regard to all that has happened to us, for you have acted faithfully. It is we who have been in the wrong! 9:34 Our kings, our leaders, our priests, and our ancestors have not kept your law. They have not paid attention to your commandments or your testimonies by which you have solemnly admonished them. 9:35 Even when they were in their kingdom and benefiting from your incredible goodness that you had lavished on them in the spacious and fertile land you had set before them, they did not serve you, nor did they turn from their evil practices. 9:36 “So today we are slaves! In the very land you gave to our ancestors to eat its fruit and to enjoy its good things– we are slaves! 9:37 Its abundant produce goes to the kings you have placed over us due to our sins. They rule over our bodies and our livestock as they see fit, and we are in great distress!

The People Pledge to be Faithful

9:38 “Because of all of this we are entering into a binding covenant in written form; our leaders, our Levites, and our priests have affixed their names on the sealed document.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Neh 9:3

As they did before, giving them the sense of what they read.

Wesley: Neh 9:3

For three hours; there were twelve hours in their day, probably they began after the morning sacrifice, and continued their work till the evening sacrifice.

Wesley: Neh 9:3

day is good work. We should endeavour to make a day's work, a good day's work of it.

Wesley: Neh 9:4

Upon such stairs, or pulpits, as the Levites used to stand upon, when they taught the people. But they stood upon several pulpits, each of them teaching that part of the congregation which was allotted him, or praying, or blessing God with them.

Wesley: Neh 9:4

Thereby testifying their deep sense of their sins and miseries, and their servant, and importunate desire of God's mercy.

Wesley: Neh 9:13

The moral and judicial precepts were all founded on natural equity. And even the ceremonial were tokens of God's goodness, being types of gospel - grace.

Wesley: Neh 9:17

Designed, and resolved to do so, Num 14:4, and therefore they are said to do so, as Abraham is said to have offered up Isaac, Heb 11:17, because he intended to do it.

Wesley: Neh 9:22

The Heathen nations, whom God in a great measure destroyed, and the remainders of them he dispersed into corners; that whereas before the Israelites came, they had large habitations, now they were cooped up, some in one town, and some in another, in the several corners of their land, while the Israelites dwelt in a large place, and had the possession of their whole land, some few and small parcels excepted.

Wesley: Neh 9:32

He adds mercy, because the covenant in itself was not a sufficient ground of hope, because they had so basely broken it. God was discharged from keeping it, and therefore they fly to God's free and rich mercy for relief.

Wesley: Neh 9:33

_It becomes us, when we are under the rebukes of providence, be they ever so sharp, or ever so long continued, still to justify God, and to own we are punished less than our iniquities deserve.

Wesley: Neh 9:37

_We plow, and sow, and labour, and thou givest thy blessing to our endeavours; and yet in a great measure this is not for ourselves, as formerly it was, but for our kings, to whom we pay heavy tributes.

Wesley: Neh 9:37

Pressing or forcing both us and our beasts to go and to do what they please.

Wesley: Neh 9:38

_It was sealed and left upon record, that it might be a witness against them, if they dealt deceitfully.

JFB: Neh 9:3

Their extraordinary zeal led them to continue this as before.

JFB: Neh 9:3

That is, for three hours, twelve hours being the acknowledged length of the Jewish day (Joh 11:9). This solemn diet of worship, which probably commenced at the morning sacrifice, was continued for six hours, that is, till the time of the evening sacrifice. The worship which they gave to the Lord their God, at this season of solemn national humiliation, consisted in acknowledging and adoring His great mercy in the forgiveness of their great and multiplied offenses, in delivering them from the merited judgments which they had already experienced or which they had reason to apprehend, in continuing amongst them the light and blessings of His word and worship, and in supplicating the extension of His grace and protection.

JFB: Neh 9:4

The scaffolds or pulpits, whence the Levites usually addressed the people. There were probably several placed at convenient distances, to prevent confusion and the voice of one drowning those of the others.

JFB: Neh 9:4

Such an exertion, of course, was indispensably necessary, in order that the speakers might be heard by the vast multitude congregated in the open air. But these speakers were then engaged in expressing their deep sense of sin, as well as fervently imploring the forgiving mercy of God; and "crying with a loud voice" was a natural accompaniment of this extraordinary prayer meeting, as violent gestures and vehement tones are always the way in which the Jews, and other people in the East, have been accustomed to give utterance to deep and earnest feelings.

JFB: Neh 9:5

If this prayer was uttered by all these Levites in common, it must have been prepared and adopted beforehand, perhaps, by Ezra; but it may only embody the substance of the confession and thanksgiving.|| 12518||1||33||0||@Thou, even thou, art Lord alone, &c.==--In this solemn and impressive prayer, in which they make public confession of their sins, and deprecate the judgments due to the transgressions of their fathers, they begin with a profound adoration of God, whose supreme majesty and omnipotence is acknowledged in the creation, preservation, and government of all. Then they proceed to enumerate His mercies and distinguished favors to them as a nation, from the period of the call of their great ancestor and the gracious promise intimated to him in the divinely bestowed name of Abraham, a promise which implied that he was to be the Father of the faithful, the ancestor of the Messiah, and the honored individual in whose seed all the families of the earth should be blessed. Tracing in full and minute detail the signal instances of divine interposition for their deliverance and their interest--in their deliverance from Egyptian bondage--their miraculous passage through the Red Sea--the promulgation of His law--the forbearance and long-suffering shown them amid their frequent rebellions--the signal triumphs given them over their enemies--their happy settlement in the promised land--and all the extraordinary blessings, both in the form of temporal prosperity and of religious privilege, with which His paternal goodness had favored them above all other people, they charge themselves with making a miserable requital. They confess their numerous and determined acts of disobedience. They read, in the loss of their national independence and their long captivity, the severe punishment of their sins. They acknowledge that, in all heavy and continued judgments upon their nation, God had done right, but they had done wickedly. And in throwing themselves on His mercy, they express their purpose of entering into a national covenant, by which they pledge themselves to dutiful obedience in future.

JFB: Neh 9:22

That is, put them in possession of a rich country, of an extensive territory, which had been once occupied by a variety of princes and people.

JFB: Neh 9:22

That is, into tribes. The propriety of the expression arose from the various districts touching at points or angles on each other.

JFB: Neh 9:22

Heshbon being the capital city, the passage should run thus: "the land of Sihon or the land of the king of Heshbon."

JFB: Neh 9:32

God's fidelity to His covenant is prominently acknowledged, and well it might; for their whole national history bore testimony to it. But as this could afford them little ground of comfort or of hope while they were so painfully conscious of having violated it, they were driven to seek refuge in the riches of divine grace; and hence the peculiar style of invocation here adopted: "Now therefore, our God, the great, the mighty, and the terrible God, who keepest covenant and mercy."

JFB: Neh 9:36

Notwithstanding their happy restoration to their native land, they were still tributaries of a foreign prince whose officers ruled them. They were not, like their fathers, free tenants of the land which God gave them.

JFB: Neh 9:37

Our agricultural labors have been resumed in the land--we plough, and sow, and till, and Thou blessest the work of our hands with a plentiful return; but this increase is not for ourselves, as once it was, but for our foreign masters, to whom we have to pay large and oppressive tribute.

JFB: Neh 9:37

Their persons were liable to be pressed, at the mandate of their Assyrian conqueror, into the service of his empire, either in war or in public works. And our beasts are taken to do their pleasure.

JFB: Neh 9:38

That is, subscribe or sign it. This written document would exercise a wholesome influence in restraining their backslidings or in animating them to duty, by being a witness against them if in the future they were unfaithful to their engagements.

Clarke: Neh 9:3

One fourth part of the day - As they did no manner of work on this day of fasting and humiliation, so they spent the whole of it in religious duties. They began, says Calmet, on the first hour, and continued these exercises to the third hour; from the third they recommenced, and continued till the sixth hour; from the sixth to the ninth; and from the ninth, to the twelfth or last hour

1.    They heard the law read, standing

2.    They prostrated themselves, and confessed their sins

3.    They arose to praise God for having spared and dealt thus mercifully with them.

Clarke: Neh 9:5

Stand up and bless the Lord your God - It is the shameless custom of many congregations of people to sit still while they profess to bless and praise God, by singing the Psalms of David or hymns made on the plan of the Gospel! I ask such persons, Did they ever feel the spirit of devotion while thus employed? If they do, it must be owned that, by the prevalence of habit, they have counteracted the influence of an attitude most friendly to such acts of devotion.

Clarke: Neh 9:6

Thou preservest them all - ואתה מחיה את כלם vettah mechaiyeh eth cullam , and thou givest life to them all: and the host of the heavens, לך משתחוים lecha mishtachavim , prostrate themselves unto thee. How near is this to the opinion of Kepler, that all the heavenly host are instinct with life, and navigate the great expanse on pinions adjusted to their situation in their respective orbits! But to preserve in life, or in being, is a very good meaning in the original, which does not necessarily imply vitality. We say a tree is alive when flourishing, a plant is dead when it withers, etc.

Clarke: Neh 9:7

Who didst choose Abram - See the notes on Exo 13:21 (note)

Clarke: Neh 9:7

The name of Abraham - For the explanation of this name, See the notes on Gen 17:5.

Clarke: Neh 9:12

By a cloudy pillar - See the notes on the parallel passages, both here and in the other verses.

Clarke: Neh 9:14

Madest known unto them thy holy Sabbath - They appear to have forgotten this first of all the commandments of God, during their sojourning in Egypt.

Clarke: Neh 9:17

And in their rebellion appointed a captain - This clause, read according to its order in the Hebrew text, is thus: And appointed a captain to return to their bondage in their rebellion. But it is probable that במרים bemiryam , in their rebellion, is a mistake for במצרים bemitsrayim , in Egypt. This is the reading of seven of Kennicott’ s and De Rossi’ s MSS., the Neapolitan edition of the Hagiographa, and the Septuagint. It is also the reading in Num 14:4. The clause should undoubtedly be read, They appointed a captain to return to their bondage in Egypt.

Clarke: Neh 9:19

The pillar of the cloud departed not from them - מעליהם mealeyhem , "from over them."I have already had occasion to observe that this miraculous cloud, the symbol of the Divine presence, assumed three different positions while accompanying the Israelitish camp

1.    As a cloud in the form of a pillar, it went before them when they journey, to point out their way in the wilderness

2.    As a pillar of fire, it continued with them during the night, to give them light, and be a rallying point for the whole camp in the night season

3.    As an extended cloud, it hovered over them in their encampments, to refresh them with its dews, and to keep them from the ardours of the sun.

Clarke: Neh 9:21

Their clothes waxed not old - See the note on Deu 8:4.

Clarke: Neh 9:22

The land of Og king of Bashan - It is most evident that Sihon was king of Heshbon. How then can it be said that they possessed the land of Sihon, and the land of the king of Heshbon? The words the land of the king of Heshbon are wanting in two of De Rossi’ s MSS. In another MS. the words and the land of are wanting; so that the clause is read, They possessed the land of Sihon, king of Heshbon. The Septuagint has the same reading; the Arabic nearly the same, viz., the land of Sihon, the land of the king of Heshbon. The Syriac has, They possessed the land of Sihon, the land of the Kings of Heshbon. The reading of the text is undoubtedly wrong; that supported by the MSS. and by the Septuagint is most likely to be the true one. Those of the Arabic and Syriac contain at least no contradictory sense. The and in the Hebrew and our version, distinguishes two lands and two kings; the land of Sihon and the land of the king of Heshbon: when it is most certain that only one land and one king can be meant: but the ו vau may be translated here as it often is, even: Even the land of the king of Heshbon.

Clarke: Neh 9:25

Became fat, and delighted themselves - They became effeminate, fell under the power of luxury, got totally corrupted in their manners, sinned against all the mercies of God, and then were destroyed by his judgments. We have an old nervous saying, "War begets poverty, poverty begets peace, peace begets affluence, affluence begets luxury and corruption of manners; and hence civil broils, foreign wars, and desolations."A sensible Roman historian has said the same: " Imperium facile iis artibus retinetur, quibus initio partum est: verum ubi pro Labore, Desidia; pro continentia et aequitate, Libido atque Superbia invasere: fortuna simul cum moribus Immutatur ."

Clarke: Neh 9:27

Thou gavest them saviors - The whole book of Judges is a history of God’ s mercies, and their rebellions.

Clarke: Neh 9:30

Many years didst thou forbear - It is supposed that Nehemiah refers here principally to the ten tribes. And many years did God bear with them; not less than two hundred and fifty-four years from their separation from the house of David, till their captivity and utter dispersion under Shalmaneser; during the whole of which time God invariably warned them by his prophets; or, as it is here said, by thy Spirit in thy prophets, which gives us the true notion of Divine inspiration. God’ s Spirit was given to the prophets; and they testified to the people, according as they were taught and influenced by this Spirit.

Clarke: Neh 9:32

On our kings, on our princes - I believe Nehemiah in this place mentions the whole of civil society in its officers as they stand related to each other in dignity: -

1.    Kings, as supreme

2.    Princes

3.    Priests

4.    Prophets

5.    The Fathers, heads or chiefs of tribes and families

6.    The Common People

Those who disturb this natural order (for it subsists even in Britain) are enemies to the peace of the whole, whatever they may pretend to the contrary.

Clarke: Neh 9:34

Neither have our kings - In this verse he acknowledges that the kings, princes, priests, and fathers, had broken the law: but the prophets are left out; for they continued faithful to God, testifying by his Spirit against the crimes of all; and this even at the risk of their lives.

Clarke: Neh 9:35

For they have not served thee in their kingdom - Instead of במלכותם bemalcutham , "in Their kingdom," במלכותך bemalcuthecha , in Thy kingdom,"is the reading of two of Kennicott’ s MSS.; as also of the Septuagint, Syriac, and Arabic. This is most likely to be the true reading.

Clarke: Neh 9:36

Behold, we are servants - They had no king of their own: and were under the government of the kings of Persia, to whom they paid a regular tribute.

Clarke: Neh 9:37

It yieldeth much increase unto the kings - Good and fruitful as the land is, yet it profits us little; as the chief profits on all things go to the kings of Persia

Clarke: Neh 9:37

Over our bodies - Exacting personal and feudal services from us, and from our cattle; and this not by any fixed rate, or rule, of so much rent, so much labor, or boons; but at their pleasure; so that we can neither call our persons, our time, our land, nor our cattle, our own: therefore we are in great distress. Miserable are the people that live under such a government

Think of this, ye Britons! think of your liberties and rights. Compare them with any other nation under heaven, and see what a balance is in your favor. Almost all the nations of the earth acknowledge Britons the most happy of all men. May I not say

O fortunatos nimium, sua si bona norint

"How exceedingly happy would you be, could you but consider your many advantages!"

Clarke: Neh 9:38

Our princes, Levites, and priests, seal unto it - Persuaded that we have brought all the miseries upon ourselves by our transgressions, feeling much and fearing more, we make a covenant with thee to devote ourselves to thy service; to do with us as thou pleasest. From this sealing we learn that at this time the government of the Jews was a mixed aristocracy; composed of the nobles for the civil department, and the priests and Levites for the ecclesiastical

This was not mixing the Church with the state, or the state with the Church: both were separate, yet both mutually supported each other. The state never attempted to model the Church according to its own mind; because the Church had been founded and regulated by God, and neither its creed nor its ordinances could be changed. The Church did not meddle with the state, to give it new laws, new ordinances, or new officers. Therefore the one could not be jealous of the other. Where this state of things prevails, every public blessing may be expected. In every state God says to the governors and the governed: "Render to Caesar the things which are Caesar’ s, and to God the things which are God’ s."

Defender: Neh 9:6

This is one of the great affirmations of faith in Scripture, recognizing publicly that the God of Israel was, first of all, the Creator of the entire cosmos and everything in it, a concept utterly foreign to the pagan religions of other nations.

Defender: Neh 9:6

Not only is God the Creator of all things, but also their Sustainer (compare Col 1:16-17; Heb 1:2-3). This principle of universal conservation of the created universe is recognized scientifically in the most basic of all scientific laws, the Law of Conservation of Mass and Energy.

Defender: Neh 9:6

The host of heaven consists of the angelic creation. Some of these have rebelled against their Creator, but most still worship Him."

Defender: Neh 9:7

It is worth noting that, in reciting the history of Israel all the way from the call of Abraham to the return of the exiles from captivity, representing a period of at least sixteen centuries, Nehemiah was confirming the historicity of these events, despite the denials and distortions of modern critics. In particular, he affirmed the truth of the mighty miracles performed by God in bringing His people out of Egypt (Neh 9:9-21). His greatest emphasis, however, was on leading his people in a national confession of sin and repentance."

TSK: Neh 9:3

they stood : Neh 8:4, Neh 8:7, Neh 8:8

one fourth : Neh 8:3

TSK: Neh 9:4

stairs : or, scaffold

Jeshua : Neh 9:5, Neh 8:7, Neh 10:9-13, Neh 12:8

cried : 2Ch 20:19; Psa 3:4, Psa 77:1, Psa 130:1; Lam 3:8; Joh 11:43; Act 7:60

TSK: Neh 9:5

Stand up : 1Ki 8:14, 1Ki 8:22; 2Ch 20:13, 2Ch 20:19; Psa 134:1-3, Psa 135:1-3

bless : 1Ch 29:20; Ezr 3:11; Psa 103:1, Psa 103:2, Psa 117:1, Psa 117:2, Psa 145:2, Psa 146:2; Jer 33:10, Jer 33:11; Mat 11:25; Eph 3:20, Eph 3:21; 1Pe 1:3

thy glorious : Exo 15:6, Exo 15:11; Deu 28:58; 1Ch 29:13; Psa 72:18, Psa 72:19, Psa 145:5, Psa 145:11, Psa 145:12; 2Co 4:6

exalted : 1Ki 8:27; 1Ch 29:11; Psa 16:2, Psa 106:2

TSK: Neh 9:6

even thou : Deu 6:4; 2Ki 19:15, 2Ki 19:19; Psa 86:10; Isa 37:16, Isa 37:20, Isa 43:10, Isa 44:6, Isa 44:8; Mar 12:29, Mar 12:30; Joh 10:30

thou hast : Gen 1:1, Gen 2:1; Eze 20:11; Psa 33:6, Psa 136:5-9, Psa 146:6; Jer 10:11, Jer 10:12; Col 1:15, Col 1:16; Rev 4:11, Rev 14:7

the heaven : Deu 10:14; 1Ki 8:27

preservest : Psa 36:6; Col 1:17; Heb 1:3

the host : Gen 2:1, Gen 32:2; 1Ki 22:19; Psa 103:21, Psa 148:2-4; Isa 6:2, Isa 6:3; Heb 1:6; Rev 5:11-13

TSK: Neh 9:7

choose : Gen 12:1, Gen 12:2; Deu 10:15; Jos 24:2, Jos 24:3; Isa 41:8, Isa 41:9, Isa 51:2

Ur : Gen 11:31, Gen 15:7; Act 7:2-4

gavest : Gen 17:5

TSK: Neh 9:8

foundest : Gen 12:1-3, Gen 15:6, Gen 15:18, Gen 22:12; Act 13:22; 1Ti 1:12, 1Ti 1:13; Heb 11:17; Jam 2:21-23

madest : Gen 12:7, Gen 15:18, Gen 17:7, Gen 17:8, Gen 22:16-18; Deu 7:8, Deu 7:9, Deu 9:5; Psa 105:8, Psa 105:9; Luk 1:72, Luk 1:73

the Canaanites : Gen 15:18-21; Exo 3:8, Exo 3:17; Deu 7:1; Jos 9:1, Jos 11:3

hast performed : Deu 26:3; Jos 11:23, Jos 21:43-45, Jos 23:14; Psa 105:43, Psa 105:44

righteous : Num 23:19; Psa 92:14, Psa 92:15; Tit 1:2; Heb 6:18; 1Jo 1:9

TSK: Neh 9:9

didst see : Exo 2:25, Exo 3:7-9, Exo 3:16; Act 7:34

heardest : Exo 14:10-12

TSK: Neh 9:10

showedst : Exod. 7:1-25, 14:1-31; Deu 4:34, Deu 11:3, Deu 11:4; Psa 78:12, Psa 78:13, Psa 78:43-53, Psa 105:27-37; Psa 106:7-11, Psa 135:8, Psa 135:9, Psa 136:10-15; Act 7:36

they : Exo 5:2, Exo 5:7, Exo 5:8, Exo 9:17, Exo 10:3, Exo 18:11; Job 40:11, Job 40:12; Dan 4:37, Dan 5:23; 1Pe 5:5

didst : Exo 9:16; Jos 2:10, Jos 2:11; Psa 83:18; Isa 63:12, Isa 63:14; Jer 32:20; Eze 20:9; Dan 9:15; Rom 9:17

TSK: Neh 9:11

divide : Exo 14:21, Exo 14:22, Exo 14:27, Exo 14:28; Psa 66:6, Psa 78:13, Psa 114:3-5, Psa 136:13-15; Isa 63:11-13

their persecutors : Exod. 15:1-21; Psa 106:9-11; Heb 11:29

as a stone : Exo 15:5, Exo 15:10; Rev 18:21

TSK: Neh 9:12

thou leddest : Neh 9:19; Exo 13:21, Exo 13:22, Exo 14:19, Exo 14:20; Psa 78:14, Psa 105:39

in the way : Psa 107:7, Psa 143:8

TSK: Neh 9:13

camest : Exo 19:11, Exo 19:16-20; Deu 33:2; Isa 64:1, Isa 64:3; Hab 3:3

spakest : Exo 20:1, Exo 20:22; Deu 4:10-13, Deu 4:33, Deu 5:4, Deu 5:22-26; Heb 12:18-26

gavest : Deu 4:8, Deu 10:12, Deu 10:13; Psa 19:7-11, Psa 119:127, Psa 119:128; Eze 20:11-13; Rom 7:12-14, Rom 7:16

true laws : Heb. laws of truth, Psa 119:160

TSK: Neh 9:14

madest : Gen 2:3; Exo 16:29, Exo 20:8-11; Eze 20:12, Eze 20:20

commandedst : Exod. 21:1-23:33; Lev 27:34; Deu 4:5, Deu 4:45, Deu 5:31

Moses : Neh 1:8; Joh 1:17

TSK: Neh 9:15

gavest : Exo 16:4, Exo 16:14, Exo 16:15; Deu 8:3, Deu 8:16; Psa 78:24, Psa 78:25, Psa 105:40; Joh 6:31-35; 1Co 10:3

broughtest : Neh 9:20; Exo 17:6; Num 20:7-11; Deu 8:15; Psa 77:15-20, Psa 105:41, Psa 114:8; 1Co 10:4

go : Deu 1:8; Jos 1:2-4

sworn : Heb. lift up thine hand, Gen 14:22; Num 14:30; Eze 20:15

TSK: Neh 9:16

dealt : Neh 9:10, Neh 9:29; Exo 32:9; Deu 9:6, Deu 9:13, Deu 9:23, Deu 9:24, Deu 9:27, Deu 32:15; Psa. 78:8-72, Psa 106:6; Isa 63:10; Jer 2:31; Act 7:51

hardened : Deu 31:27; 2Ki 17:14; 2Ch 30:8, 2Ch 36:13; Psa 95:8-10; Pro 29:1; Isa 48:4; Jer 19:15; Rom 2:5; Heb 3:13, Heb 3:15

hearkened : Exo 15:26; Deu 5:29; Psa 81:8, Psa 81:11-14; Isa 48:18; There were two things to which the Israelites did not duly give heed, else they had not done as they did. The word of God they heard, but they gave no heed to God’ s commandments, and the works of God they saw, but were not mindful of his wonders. Had they really considered them as miracles, they would have obeyed from a principle of faith and holy fear: had they duly considered them as mercies, they would have obeyed from a principle of gratitude and holy love.

TSK: Neh 9:17

refused : Num 14:3, Num 14:4, Num 14:11, Num 14:41, Num 16:14; Psa 106:24, Psa 106:25; Pro 1:24; Heb 12:25

mindful : Psa 78:11, Psa 78:42, Psa 78:43, Psa 86:5, Psa 86:15, Psa 106:7, Psa 106:13; Mat 16:9-11; 2Pe 1:12-15

in their rebellion : Instead of bemiryam , ""in their rebellion,""seven manuscripts, one edition, and the LXX, have bemitzrayim , ""in Egypt:""""appointed a captain to return to their bondage in Egypt."

appointed : Num 14:4; Act 7:39

a God : Num 14:18, Num 14:19; Psa 86:5, Psa 86:15, Psa 130:4; Mic 7:18, Mic 7:19

ready to pardon : Heb. of pardons

gracious : Exo 34:6, Exo 34:7; Psa 78:38, Psa 103:8-18, Psa 145:8, Psa 145:9; Isa 55:7-9; Joe 2:13; Rom 9:15; Eph 1:6, Eph 1:7

forsookest : 1Ki 6:13, 1Ki 8:57; Psa 106:43-46

TSK: Neh 9:18

Exo 32:4-8, Exo 32:31, Exo 32:32; Deu 9:12-16; Psa 106:19-23; Ezek. 20:7-44

TSK: Neh 9:19

in thy : Neh 9:27; 1Sa 12:22; Psa 106:7, Psa 106:8, Psa 106:45; Isa 44:21; Lam 3:22; Eze 20:14, Eze 20:22; Dan 9:9, Dan 9:18; Mal 3:6

the pillar : Neh 9:12; Exo 13:21, Exo 13:22, Exo 40:38; Num 9:15-22, Num 14:14; Isa 4:5, Isa 4:6; 1Co 10:1, 1Co 10:2

TSK: Neh 9:20

gavest : Neh 9:30; Num 11:17, Num 11:25-29; Isa 63:11-14

good : Psa 143:10; Rom 15:30; Gal 5:22, Gal 5:23; Eph 5:9; 2Pe 1:21

withheldest : Exo 16:15, Exo 16:35; Jos 5:12

gavest : Exo 17:6; Psa 105:41; Isa 41:17, Isa 41:18, Isa 48:21, Isa 49:10; Joh 4:10, Joh 4:14; Joh 7:37-39

TSK: Neh 9:21

forty : Exo 16:35; Num 14:33, Num 14:34; Deu 2:7, Deu 8:2; Amo 5:25; Act 13:18

their : Deu 8:4, Deu 29:5; Psa 34:10

TSK: Neh 9:22

thou : Jos 10:11; Psa 78:65, Psa 105:44

divide : Deu 32:26; Jos 11:23

Sihon : Num 21:21-35; Deu 2:26-36, 3:1-17; Psa 135:10-12, Psa 136:17-22

TSK: Neh 9:23

multipliedst : Gen 15:5, Gen 22:17; 1Ch 27:23

broughtest : Josh. 1:1-3:17

which thou : Gen 12:7, Gen 13:15-17, Gen 15:18, Gen 17:8, Gen 26:3

TSK: Neh 9:24

So the : Num 14:31; Jos 21:43, Jos 21:45

thou subduedst : Jos 18:1; 1Ch 22:18; Psa 44:2, Psa 44:3

as they would : Heb. according to their will, 2Ti 2:26

TSK: Neh 9:25

strong : Num 13:27, Num 13:28; Deu 3:5, Deu 6:10-12, Deu 9:1-3

a fat land : Neh 9:35; Deu 8:7-10, Deu 32:13; Eze 20:6

wells : or, cisterns

fruit trees : Heb. trees of food

did eat : Deu 32:15; Psa 65:11; Isa 6:10; Jer 5:27, Jer 5:28; Hos 13:6

and became fat : They became effeminate, fell under the power of luxury, got totally corrupted in their manners, sinned against all the mercies of God, and then were destroyed by His judgments.

delighted : 1Ki 8:66; Jer 31:14; Hos 3:5; Rom 2:4

TSK: Neh 9:26

they were : Jdg 2:11, Jdg 2:12, Jdg 3:6, Jdg 3:7, Jdg 10:6, Jdg 10:13, Jdg 10:14; Psa 78:56, Psa 78:57, Psa 106:34-40; Ezek. 16:15-63, Eze 20:21, 23:4-49

cast thy law : 1Ki 14:9; Psa 50:17; Eze 33:3-5

slew : 1Ki 18:4, 1Ki 18:13, 1Ki 19:10; 2Ch 24:20, 2Ch 24:21, 2Ch 36:16; Jer 26:20-23; Mat 21:35; Mat 23:34-37; Act 7:52

wrought : Neh 9:18; 2Ki 21:11; Eze 22:25-31

TSK: Neh 9:27

thou deliveredst : Deu 31:16-18; Jdg 2:14, Jdg 2:15, 3:8-30; 2Ch 36:17; Psa 106:41, Psa 106:42; Dan 9:10-14

in the time : Deu 4:29-31; Jdg 3:15, Jdg 6:6-10, Jdg 10:15, Jdg 10:16; Psa 106:43-45

saviours : Jdg 2:18, Jdg 3:9-15; 1Sa 12:10, 1Sa 12:11; 2Ki 13:5, 2Ki 14:27; Oba 1:21

TSK: Neh 9:28

did evil again : Heb. returned to do evil, Jdg 3:11, Jdg 3:12, Jdg 3:30, Jdg 4:1, Jdg 5:31, Jdg 6:1

heardest : 1Ki 8:33, 1Ki 8:34, 1Ki 8:39; Isa 63:15

many times : Psa 106:43-45

TSK: Neh 9:29

testifiedst : Neh 9:26; Deu 4:26, Deu 31:21; 2Ki 17:13; 2Ch 24:19, 2Ch 36:15; Jer 25:3-7; Hos 6:5

yet they : Neh 9:10, Neh 9:16; Exo 10:3; Jer 13:15-17, Jer 43:2, Jer 44:10, Jer 44:16, Jer 44:17; Dan 5:20; Jam 4:6-10

which : Lev 18:5; Eze 20:11; Luk 10:28; Rom 10:5; Gal 3:12

withdrew the shoulder : Heb. gave a withdrawing shoulder, Zec 7:11, Zec 7:12

and hardened : Jer 7:26, Jer 17:23, Jer 19:15

TSK: Neh 9:30

many years : Psa 86:15; Rom 2:4; 2Pe 3:9

forbear them : Heb. protract over them

testifiedst : 2Ki 17:13; 2Ch 36:15; Jer 7:25, Jer 25:4

by thy spirit : Neh 9:20; Isa 63:10; Act 7:51, Act 28:25; 1Pe 1:11; 2Pe 1:21

thy prophets : Heb. the hand of thy prophets

therefore : Isa 5:5, Isa 5:6, Isa 42:24; Jer 40:2, Jer 40:3, Jer 44:22; Lam 2:17; Zec 7:13

TSK: Neh 9:31

for thy great : Jer 4:27, Jer 5:10, Jer 5:18; Lam 3:22; Eze 14:22, Eze 14:23; Dan 9:9

gracious : Neh 9:17; Exo 34:6, Exo 34:7; 2Ki 13:23; 2Ch 30:9; Psa 103:8, Psa 103:9, Psa 145:8, Psa 145:9

TSK: Neh 9:32

our God : Neh 1:5; Deu 7:21; Psa 47:2, Psa 66:3, Psa 66:5

keepest : Deu 7:9; 1Ki 8:23; Dan 9:4; Mic 7:18-20

trouble : Heb. weariness

little before thee : Lev 26:18, Lev 26:21, Lev 26:24, Lev 26:28; Ezr 9:13

come upon us : Heb. found us

on our kings : 2Ki 23:29, 2Ki 23:33, 2Ki 23:34, 2Ki 25:7, 2Ki 25:18-21, 2Ki 25:25, 2Ki 25:26; 2Chr. 36:1-23; Jer 8:1-3; Jer 22:18, Jer 22:19, Jer 34:19-22, 39:1-18, 52:1-34; Dan 9:6, Dan 9:8

since the time : 2Ki 15:19, 2Ki 15:29, 2Ki 17:3; Isa 7:17, Isa 7:18, Isa 8:7, Isa 8:8, Isa 10:5-7, 36:1-37:38

TSK: Neh 9:33

Howbeit : Gen 18:25; Job 34:23; Psa 119:137, Psa 145:17; Jer 12:1; Lam 1:18; Dan 9:5-14

but we : Lev 26:40, Lev 26:41; Job 33:27; Psa 106:6; Dan 9:5-10

TSK: Neh 9:34

nor hearkened : Jer 29:19

thy testimonies : Neh 9:30; 2Ki 17:15

thou didst : Deu 31:21; 2Ki 17:13

TSK: Neh 9:35

For they : Deu 28:47; Jer 5:19; Rom 3:4, Rom 3:5

in their kingdom : Instead of bemalkuthom , ""in their kingdom,""bemalkuthecha , ""in thy kingdom,""is the reading of two of Dr. Kennicott’ s manuscripts, LXX, Syriac, and Arabic.

thy great : Neh 9:25

fat land : Deu 8:7-10, Deu 31:21, Deu 32:12-15

TSK: Neh 9:36

Deu 28:48; 2Ch 12:8; Ezr 9:9

TSK: Neh 9:37

it yieldeth : Deu 28:33, Deu 28:39, Deu 28:51; Ezr 4:13, Ezr 6:8, Ezr 7:24

dominion : Neh 5:8; Lev 26:17; Deu 28:48; Joh 8:33

TSK: Neh 9:38

we make : Neh 10:29; 2Ki 23:3; 2Ch 15:12, 2Ch 15:13, 2Ch 23:16, 2Ch 29:10, 2Ch 34:31; Ezr 10:3

seal unto it : Heb. are at the sealing, or sealed, Neh 10:1

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Neh 9:4

The Septuagint and the Vulgate remove the comma after "stairs."By the "stairs (or scaffold) of the Levites"is to be understood as an elevated platform from which they could the better address and lead the people (compare Neh 8:4).

Barnes: Neh 9:5

Stand up - The people had knelt to confess and to worship God Neh 9:3. They were now to take the proper attitude for praise. Compare throughout the margin reference.

Barnes: Neh 9:6

The host of heaven worshippeth thee - i. e the angels. See 1Ki 22:19; Psa 103:21.

Barnes: Neh 9:17

In their rebellion - The Septuagint and several maunscripts have "in Egypt"(the words in the original differing by one letter only), and translate - "And appointed a captain to return to their bondage in Egypt."Compare the margin reference. The appointment of a leader is regarded here as made, whereas we are only told in the Book of Numbers that it was proposed.

Barnes: Neh 9:22

Thou didst divide them into corners - i. e., parts of the holy land; or as some prefer "thou didst distribute them on all sides."

Barnes: Neh 9:25

Became fat. - i. e., "grew proud,"or "wanton"- a phrase only occurring here, in the margin reference, and in Jer 5:28.

Delighted themselves - Rather, "luxuriated."The word in the original does not occur elsewhere; but cognate terms make the sense clear.

Barnes: Neh 9:26

Slew thy prophets - Compare 1Ki 18:4; 1Ki 19:10; 2Ch 24:21. Jewish tradition further affirms that more than one of the great prophets (e. g., Isaiah, Jeremiah, and Ezekiel) were martyred by their countrymen.

Barnes: Neh 9:27

Thou gavest them saviours - See Jdg 3:15 etc.

Barnes: Neh 9:38

Seal unto it - The exact force of the phrase used is doubtful; but its general sense must be that the classes named took part in the sealing. It was usual in the East to authenticate covenants by appending the seals of those who were parties to them (see Jer 32:10).

Poole: Neh 9:3

Read in the book of the law so as they did before, giving them the sense of what they read; of which See Poole "Neh 8:7" , See Poole "Neh 8:8" .

One fourth part of the day to wit, for three hours; for there were accounted twelve hours in their day, Joh 11:9 . Probably they began after the morning sacrifice, at which divers religious people used to be present, but now they were all assembled together upon this great occasion; and they continued their work from that time till the evening sacrifice, with which they closed the work of the day.

Another fourth part they confessed both God’ s mercies, as appears from the matter of the following prayer, and their own sins, as is expressed Neh 9:2 , this day being chiefly set apart for that work.

Worshipped the Lord their God partly by the acknowledgment and adoration of his wonderful mercy in forgiving their sins, and saving them from the deserved judgments, which they either felt or feared, and giving them his law, and the knowledge thereof; and partly by imploring his further grace and mercy to them.

Poole: Neh 9:4

Upon the stairs, of the Levites or, upon the scaffold, &c., i.e. upon such stairs, or rather scaffolds, or pulpits, as the Levites used to stand upon when they taught the people. But you must not think that all the persons here named stood in one place, and uttered the following words together, which would have caused great confusion in their speeches, by which means but few of the people could have distinctly heard or understood them; but that they stood upon several pulpits, each of them either teaching of that part of the congregation which was allotted to him, or praying or blessing God with them.

Cried with a loud voice thereby testifying their deep sense of their sins and miseries, and their fervent and importunate desire of God’ s mercy.

Poole: Neh 9:5

Then the Levites said all the following words. Either therefore they all used the same words, being composed and agreed upon by Ezra and themselves; or they all prayed in the same manner, and to the same purpose, having agreed among themselves concerning the matter of their confessions and prayers. And these are the words which one of them used; and it is implied that the rest of their prayers were of the same nature.

For ever and ever from day to day, as long as you live, and to all eternity.

Poole: Neh 9:6

The host of heaven either,

1. The stars, which after their manner worship and praise God, as all the creatures do after their manner, of which see Ps 148 ; or rather,

2. The angels, who are so called, as 1Ki 22:19 Luk 2:13 , who do worship God truly and properly. And it is most usual and reasonable to understand all words properly, where there is no need of a figurative interpretation. And if this were understood of metaphorical and objective worshipping of God, there seems to be no reason to appropriate that to the host of heaven , to wit, the stars, seeing the hosts of sea and earth do in that sense worship God no less than the stars do, namely, in giving angels and men matter and occasion of worshipping and praising of God.

Poole: Neh 9:7

Didst choose Abram out of the midst of all his nation and family. When thou didst pass by and neglect the rest of them, suffering them to walk on in their idolatrous and destructive courses; thou didst choose and single out him to serve and glorify thee, to be father of all the faithful, the progenitor of the Messias, and the person in whom, not we only, but all nations, should be blessed, and to enjoy thee to all eternity.

Poole: Neh 9:8

Foundest his heart faithful before thee when thou madest that admirable trial of his faith and obedience, in requiring him to offer up his only son Isaac, thou didst find out and discover his faithfulness, which was well known to thee before, and also was wrought in him by thy grace.

Poole: Neh 9:10

They dealt proudly against them treating thy people with great scorn and contempt, like slaves and beasts.

Poole: Neh 9:11

Into the mighty waters i.e. the deep waters, such as these were, into which, when a stone is thrown, there is no hopes of seeing it again.

Poole: Neh 9:13

True laws not such laws as some of the heathen laws were, which taught them falsehood, superstition, idolatry, and other errors; but such as discover the truth, and the true mind and will of God, and the true and only way to life.

Good statutes both in themselves, and to us also, being useful to teach, and comfort, and save us.

Poole: Neh 9:14

Thy holy sabbath that holy and blessed sabbath day which thou didst bless and sanctify to Adam in Paradise, Gen 2:3 , commanding him, and in him all his posterity, to observe it, which yet almost all people and nations have quite forgotten, yea, so far as to mock at them, Lam 1:7 , thou didst graciously reveal unto thy people, reviving that ancient law by another particular law about it given to us in the wilderness.

Poole: Neh 9:16

Notwithstanding all these singular and wonderful mercies; which he hitherto recounted to aggravate their sins, which he now comes to confess, and to lead them to a sincere and ingenuous grief and repentance for their sins, not only for the mischief which they brought upon themselves, but for the injury and indignity which they offered to God.

Dealt proudly i.e. sinned presumptuously, and with contempt of God, as scorning to submit their wills to God’ s.

Poole: Neh 9:17

Refused to obey persisted in their disobedience after many admonitions, and invitations to repentance.

Appointed a captain i.e. designed, purposed, and resolved to do so, Num 14:4 , and therefore they are said to do so, as Abraham is said to have offered up Isaac, Heb 11:17 , because he intended and attempted to do it.

Poole: Neh 9:19

Thou forsookest them not in the wilderness where, if thou hadst left them without thy conduct and comfort, they had been utterly lost and undone.

Poole: Neh 9:20

Thou gavest also thy good spirit which thou didst graciously and plentifully impart unto Moses, and then unto the seventy eiders, Num 11:17,25,26 , to the end that they might be able to direct and govern thy people wisely, and in thy fear.

Poole: Neh 9:21

Of which See Poole "Deu 8:4" .

Poole: Neh 9:22

Into corners or, into a corner . But the singular number is very commonly put for the plural. This is understood, either,

1. Of the Israelites, to whom God divided by lot the

kingdoms and nations last mentioned, and gave them all the corners , or sides , or quarters (for all these the word signifies) of their land. Or rather,

2. Of the heathen nations, whom God in a great measure destroyed, and the remainders of them he dispersed into corners ; that whereas before the Israelites came they had large habitations and dominions, now they were cooped up into corners, some of them into one town or city, and some into another, in the several corners of their land, as indeed we find them afterward; whilst thee Israelites dwelt in a large place, and had the possession of their whole land, some few and small parcels excepted. Compare Deu 32:26 , where the like phrase is used in the same sense.

Poole: Neh 9:25

i.e. In all these comforts and blessings, which by thy great goodness they obtained and enjoyed.

Poole: Neh 9:26

Cast thy law behind their backs i.e. neglected and despised thy laws, would not regard nor observe them; whereas they should have had them continually before their eyes, to direct and govern them. Compare Psa 50:17 Eze 23:35 .

Poole: Neh 9:29

Which if a man do, he shall live in them of which see on Lev 18:5 Eze 20:11 Rom 10:5 Gal 3:12 .

Withdrew the shoulder, and hardened their neck i.e. would not submit to thy yoke, like stubborn oxen.

Poole: Neh 9:30

Didst thou forbear them i.e. thou didst delay to bring upon them those judgments which thou hadst threatened, and they had deserved, and didst wait for their repentance.

By thy spirit in thy prophets by thy prophets, who shake to them by the inspiration of thy Holy Spirit, whom therefore they should have obeyed.

Yet would they not give ear i.e. would not obey them, nor would they vouchsafe so much as to hear them.

Poole: Neh 9:32

Covenant and mercy i.e. covenanted mercy, or thy covenant of mercy and peace. Or, he adds mercy , because the covenant in itself was not a sufficient ground of hope, because they having so basely broken it, God was discharged from keeping it, and therefore they fly to God’ s free and rich mercy for relief.

Let not all the trouble seem little before thee do not thou account it small and insufficient for our punishment, and that it is fit to continue and increase it.

Since the time of the kings of Assyria strictly and properly so called; for from them was the beginning of all the calamities, both of Judah and of Israel, as appears from 2Ki 15:19 18:13 . Or, the kings of Babylon, so called, 2Ch 33:11 .

Poole: Neh 9:35

Which thou gavest before them i.e. which thou didst lay open to their view and possession, removing their enemies and all impediments out of the way.

Poole: Neh 9:36

In that land wherein heretofore, under thee, and by thy favour, we were rightful lords and owners.

Poole: Neh 9:37

We plough, and sow, and labour, and thou givest thy blessing to our endeavours; and yet in a great measure this is not for ourselves, as formerly it was, but for our kings, to whom we pay great and heavy tributes for these things; of which see Ezr 6:8 7:24 . They have dominion over our bodies, and over our cattle; pressing or forcing both us and our beasts to go and do what they please.

Poole: Neh 9:38

Because of all this because all this misery lies upon us for our sins, we do heartily repent of them, and resolve to forsake them. Or, we faithfully promise and engage ourselves to future obedience.

Haydock: Neh 9:3

Stand, to hear the law, out of reverence; (Menochius) or the Levites ascended the pulpit to read, four times in the day. (Tirinus) ---

After each lecture psalms were sung, (Calmet) to praise God, and to declare the sins of the people, and their sincere repentance. (Haydock) ---

On days of mourning, the Jews assembled four times to pray, and thrice on other days, by the institution of Esdras. (Maimonides) See Acts iii. 1. ---

On their fasts, they refrained from all meat, as well as from work, spending their time in prayer. They began at the first hour, and continued their exercises of devotion till the third, when they recommenced for other three hours. They did the like at the sixth and ninth hours; hearing the law, then prostrating themselves to confess their sins. Afterwards they rose to join with the Levites in praising the Lord. (Calmet)

Haydock: Neh 9:4

Step, erected by Esdras, chap. viii. 4. ---

Josue, &c. These Levites are mentioned again, (ver. 5.) with some variation. Bani is called Bonni; Sebania, is Hasebnia. (Calmet) ---

Perhaps some of them might be different, as there seems to be no reason for thus changing their names so soon. There are eight persons in both places. Septuagint have, "Jesus and the sons ( Bani ) of Kadmiel, Sachania, son of Sarabaia, the sons of Chanani, &c.; ( 5. ) and the Levites, Jesus and Kadmiel said, Arise, &c. ( 6. ) and Esdras said, Thou," &c. (Haydock)

Haydock: Neh 9:5

To eternity. Existing. (Sa) ---

Bless him continually. (Menochius) ---

Let one generation after another praise his holy name. (Haydock)

Haydock: Neh 9:6

Of heavens. The highest, (Calmet) and most glorious (Haydock) residence of the Eternal. ---

Host. Stars (Calmet) and angels, (Menochius) which are like his guards. ---

Life, or being. If the Levites had adopted the sentiments of the Persians, that the stars were animated, this does not prove the truth of that opinion, which has nevertheless been maintained by many, Genesis i. 18. (Calmet) ---

The expression is used for preserving, (Psalm xl. 3.; Menochius) re-establishing, &c., chap. iv. 2. (Calmet)

Haydock: Neh 9:7

The fire of the Chaldeans. The city of Ur, in Chaldea, the name of which signifies fire. Or out of the fire of tribulations and temptations, to which he was there exposed. The ancient Rabbins understood this literally, affirming that Abraham was cast into the fire by the idolaters, and brought out by a miracle without any hurt. (Challoner) ---

The Chaldeans adored fire, (St. Jerome, q. Heb. in Genesis xi. 31.) and the Persians probably imitated them. (Strabo xv.) ---

The emperor Heraclius destroyed their Pyreia. (Suidas.) ---

St. Jerome translates Ur of the Chaldeans, in all other places. (Amama) ---

Septuagint, "the country of," &c. (Calmet) ---

It is supposed that he sacred fire preserved in this city, gave name to it, ( Ur, "fire,") as Heliopolis was so called, from the particular worship of "the sun." (Haydock) ---

Abraham, to imply some mystery, Genesis xvii. (Worthington) ---

See Isaias xliii. 27.

Haydock: Neh 9:10

A name, Glorious, (Menochius) and to be feared by all, Exodus xiv.

Haydock: Neh 9:14

Sabbath. Which it seems had not been observed by them before, (Exodus xvi. 23.; Calmet) at least not with such exactitude. (Haydock)

Haydock: Neh 9:15

Hand. Promising with an oath, (Genesis xiv. 22.; Menochius; and xxii. 16.; Calmet) or displaying thy power. (Haydock)

Haydock: Neh 9:17

Their head. Or appointed a leader instead of Moses, (Numbers xiv. 4.; Menochius) or an idol, Exodus xxxii. 1. Septuagint, "they gave a beginning, or a chief to return." Syriac, "their heart returned to their crimes." (Calmet) ---

Protestants, "and tin their rebellion appointed a captain to," &c. They turned their back upon the promised land, and set their faces to return into Egypt. (Haydock) ---

Sinners are not deprived of free-will. (Worthington)

Haydock: Neh 9:20

Spirit. The conducting angel. (Menochius) ---

God enlightened and moved the hearts of the people, by his grace; which he gave in abundance to Moses. (Calmet)

Haydock: Neh 9:21

Worn. So as to be sore, (Haydock) or without shoes. (Menochius) See Deuteronomy viii. 4. (Calmet) ---

Protestants, "their feet swelled not."

Haydock: Neh 9:22

Lots. Hebrew, "them (the Chanaanites, or as it is more commonly understood, the Israelites,) into corners." (Calmet) ---

Septuagint, "by lot they possessed," &c. (Haydock) ---

Sehon was king of Hesebon, Numbers xxi. 26. (Calmet)

Haydock: Neh 9:24

Land. From which most of their fathers were excluded by death.

Haydock: Neh 9:25

Goodness. Prosperity was their ruin, (Haydock) as Moses had foretold, Deuteronomy xxxii. 15. (Calmet) ---

"Empire is easily retained by the same arts by which it was procured: but when idleness takes the place of industry, when lust and pride banish continence and equity, fortune is changed with manners." (Sallust; Grotius)

Haydock: Neh 9:26

Earnestly. Literally, called to witness" (Haydock) themselves, (Josue xxiv. 21.) or heaven and earth, Deuteronomy iv. 26., and xxx. 19. (Calmet) ---

Blasphemies. See ver. 18. (Menochius)

Haydock: Neh 9:27

Saviours. Josue, (Calmet) and more particularly the judges, (Menochius) David, &c. (Calmet)

Haydock: Neh 9:28

Rest from their enemies. (Haydock) ---

The interval between their relapses was very short. (Calmet)

Haydock: Neh 9:29

Shoulder. Slipping from under the burden of the law. (Haydock) ---

It seems this and the following verses chiefly regard the ten tribes, which proudly rebelled against Juda, (Calmet) and against the Lord. (Haydock)

Haydock: Neh 9:30

Years, 254; during which time God had not ceased to recall his people to a sense of their duty, but all in vain.

Haydock: Neh 9:32

Labour. Receive it in satisfaction. (Calmet) ---

Hebrew, "let not all the trouble seem little before thee;" as if it were not enough to appease thy anger, when borne with proper dispositions and faith. (Haydock) ---

Assur. Theglathphalassar, who led some of the tribes into captivity, as Salmanasar did the rest. During this period, the whole nation was involved in misery, (Calmet) from which they had not been liberated even when the author wrote, ver. 36. (Haydock) (1 Paralipomenon v. 26.) (Menochius)

Haydock: Neh 9:33

Truth, fulfilled thy promises. We have broken the covenant.

Haydock: Neh 9:36

In it. Tributary to Persia, chap. v. 4., and 1 Esdras vii. 24., and ix. 9. (Calmet)

Haydock: Neh 9:37

Tribulation. As we cannot enjoy the fruits, being so heavily taxed, and obliged to work in person for the king of a foreign country. (Calmet)

Haydock: Neh 9:38

Because. Or "considering all these things," as chastisements due to our transgressions, we are resolved now to reform our conduct, (Haydock) and to comply more exactly with the covenant, which we will now solemnly renew. A copy was probably deposited in the temple, signed by the princes, (Calmet) in the name of all. (Haydock) ---

Malachy (Malachias i. 4.) seems to allude to this covenant. (Calmet)

Gill: Neh 9:3

And they stood up in their place,.... In the outward court of the temple, where men used to stand when they prayed and confessed their sins: and read in the book of the law of the Lord their God; that they might the better know the mind and will of God, and do their duty: this they did

one fourth part of the day; the space of three hours, from sun rising, or six o'clock in the morning, to the time of the morning sacrifice, which was about nine o'clock:

and another fourth part they confessed; the goodness of God to them, and the sins they had been guilty of:

and worshipped the Lord their God; bowed down before him in prayer and supplication, and so spent three hours more, which reached to noon or twelve o'clock; and from thence to three o'clock, about the time of the evening sacrifice, and from thence to sun setting, or six o'clock, and so spent the whole day in the above exercises alternately.

Gill: Neh 9:4

Then stood up upon the stairs of the Levites,.... On an ascent; an elevated place where the Levites used to stand when they sang at the time of sacrifice, and where they might be seen and heard by the people:

Jeshua and Bani, Kadmiel, Shebaniah, Bunni, Sherebiah, Bani, and Chenani; who seem to be all Levites, see Neh 8:7,

and cried with a loud voice unto the Lord their God; praying with great fervency, and making bitter lamentation for the sins of the people and their own.

Gill: Neh 9:5

Then the Levites, Jeshua,.... Or, then the Levites, even Jeshua:

and Kadmiel, Bani, Hashabniah, Sherebiah, Hodijah, Shebaniah, and Pethahiah; the same as before, with a little variation of their names, and perhaps some of them might have two names:

and said; to the men that stood and confessed their sins, Neh 9:2

stand up; for though they are before said to stand, yet, through shame and confusion of face, and awe of the Divine Majesty, might be fallen on their faces to the ground:

and bless the Lord your God for ever and ever; for all the great and good things he had done for them, notwithstanding their sins; and particularly for his pardoning grace and mercy they had reason to hope for:

and blessed be thy glorious name, which is exalted above all blessing and praise: the glory of which name, nature, and perfections of his, cannot be set forth by the highest praises of men, and the largest ascriptions of blessing and honour to him.

Gill: Neh 9:6

Thou, even thou art Lord alone,.... Whose name alone is Jehovah, the one only true and living God:

thou hast made heaven, the heaven of heavens, with all their host; the airy and starry heavens, and the sun, moon, and stars in them, and the third heaven, the seat of God, angels, and saints:

the earth, and all things that are therein; men, beasts, trees, metals, minerals, &c.

the seas, and all that is therein; fishes, sea plants, &c. see Act 4:24,

and thou preservest them all; they consist in thee, and are upheld in their being by thee, Heb 1:3

and the host of heaven worshipped thee; not the sun, moon, and stars, only in their way, Psa 148:2 but the angels chiefly, Heb 1:6.

Gill: Neh 9:7

Thou art the Lord the God, who didst choose Abram,.... From among the Chaldeans, and out of his father's family:

and broughtest him forth out of Ur of the Chaldees; by calling him from thence, of which see Gen 11:28, to which may be added what Amama ^x on that place observes; that some think that the sacred fire, which the Chaldeans worshipped, was kept in this city, from whence it was called Ur, that being worshipped by them and by the Assyrians under the name of Ur ^y:

and gavest him the name of Abraham; which was changed when the covenant of circumcision was given him, Gen 17:5.

Gill: Neh 9:8

And foundest his heart faithful before thee,.... A true believer in his word and promises, Gen 15:6 and closely attached to the fear of him, and observance of his commands, as abundantly appeared in the trial of him, in offering up his son, Gen 22:1,

and madest a covenant with him, to give the land of the Canaanites, the Hittites, the Amorites, and the Perizzites, and the Jebusites, and the Girgashites, to give it, I say, to his seed; not to him personally, but to his posterity, at least including and chiefly designing them; of which covenant see Gen 15:18,

and hast performed thy words, for thou art righteous; in all his ways and works, faithful to his promise, a covenant keeping God, and who kept and fulfilled this covenant, assisting Joshua to conquer the land of Canaan, and put Israel into the possession of it.

Gill: Neh 9:9

And didst see the affliction of our fathers in Egypt,.... The hard bondage in which their lives were made bitter; and was not a mere spectator of it, but looked upon them in it with pity and compassion, and sent them a deliverer, Exo 2:23

and heardest their cry by the Red sea; which was before them, and the rocks on both sides of them, and the host of Pharaoh behind, pressing upon them, when he heard them, and wrought salvation for them, Exo 14:10.

Gill: Neh 9:10

And shewedst signs and wonders upon Pharaoh, and on all his servants, and on all the people of his land,.... By inflicting the ten plagues upon them:

for thou knowest that they dealt proudly against them; behaved haughtily to them, and despised them, see Exo 18:11

so didst thou get thee a name, as it is this day; displayed his power on Pharaoh, and his goodness to Israel, the fame of which reached all over the world, and continued to that day, see Exo 9:16.

Gill: Neh 9:11

And thou didst divide the sea before them, so that they went through the midst of the sea on dry land,.... That is, the Israelites, see Exo 14:21,

and their persecutors thou threwest into the deeps; with great ease, and with indignation, meaning the Egyptians, that pursued hotly after them, and were thrown into the sea:

as a stone into the mighty waters; where they sunk and perished, see Exo 15:4.

Gill: Neh 9:12

Moreover, thou leddest them in the day by a cloudy pillar,.... The Israelites, to shelter them from the heat of the sun in a dry and barren wilderness:

and in the night by a pillar of fire, to give them light in the way wherein they should go; through a trackless desert, see Exo 13:21.

Gill: Neh 9:13

Thou camest down also upon Mount Sinai,.... By some visible tokens of his presence, as a cloud, fire, smoke, &c. which must be understood consistent with his omniscience, see Exo 19:18,

and spakest with them from heaven; the decalogue or ten commandments, Exo 20:1,

and gavest them right judgments and true laws, good statutes and commandments; both judicial and ceremonial, which were of excellent use to them in their civil and ecclesiastical polity; these were not spoken to Israel, but given to Moses on the mount, to be delivered to them.

Gill: Neh 9:14

And madest known unto them thy holy sabbath,.... Which was not made known to others, and was peculiar to the Jewish nation, and a privilege granted to them, to have rest corporeal and spiritual, typical of the rest in Christ:

and commandedst them precepts, statutes, and laws, by the hand of Moses thy servant; moral, ceremonial, and judicial, such as other nations had not, Deu 4:8.

Gill: Neh 9:15

And gavest them bread from heaven for their hunger,.... To satisfy that, meaning the manna, Exo 16:3

and broughtest forth water for them out of the rock, for their thirst; to quench it; this was done both quickly after they came out of the land of Egypt, and a little before their entrance into the land of Canaan, see Exo 17:6

and promisedst them that they should go in to possess the land which thou hadst sworn to give them; which oath was made to them and to their fathers also, see Num 14:30.

Gill: Neh 9:16

But they and our fathers dealt proudly,.... Behaved in a haughty manner towards God, their kind benefactor:

and hardened their necks; refused to take the yoke of his law, as refractory oxen, that withdraw their necks from the yoke:

and hearkened not to thy commandments; to do them, though they promised they would, Exo 24:7.

Gill: Neh 9:17

And refused to obey,.... Though exhorted, admonished, and threatened, such was their obstinacy:

neither were mindful of thy wonders that thou didst among them; in delivering them at the Red sea, in raining manna about them, and giving them water out of the rock:

but hardened their necks; see the preceding verse:

and in their rebellion appointed a captain to return to their bondage; they not only proposed it, but determined upon it, which is reckoned the same as if they had done it, see Num 14:4,

but thou art a God ready to pardon, gracious and merciful, slow to anger, and of great kindness; as he had proclaimed his name before Moses, and as the whole of his conduct towards the people of Israel abundantly shewed, see Exo 34:6

and forsookest them not; when in the wilderness, where otherwise they must have perished, but still fed and protected them, notwithstanding their provocations.

Gill: Neh 9:18

Yea, when they had made them a molten calf,.... In imitation of the Apis, or ox of the Egyptians:

and said, this is thy god that brought thee out of Egypt; or the image of thy god, as the Arabic version, see Exo 32:4,

and had wrought great provocations; of all which nothing was greater than idolatry.

Gill: Neh 9:19

Yet thou in thy manifold mercies forsookest them not in the wilderness,.... Where no supply could be had, if he had cast them off, see Neh 9:17,

the pillar of the cloud departed not from them by day, to lead them in the way; which, if it had, they would have been scorched by the heat of the sun:

neither the pillar of fire by night, to show them light, and the way wherein they should go; or otherwise they would have lost their way, and not have known which way to have gone.

Gill: Neh 9:20

Thou gavest also thy good spirit to instruct them,.... In the knowledge of the laws delivered to them; the spirit of prophecy, according to Ben Melech, and which Aben Ezra interprets of the spirit put upon the seventy elders, Num 11:17,

and withheldest not thy manna from their mouth; all the while they were in the wilderness, until they came to Canaan's land; called the Lord's manna, because prepared by him, and given by him to them; a part or portion and gift from the Lord, as Ben Melech, from whence it had its name, see Exo 16:15

and gavest them water for their thirst; which seems to have respect to the last rock stricken for them, after their many provocations in the wilderness, Num 20:11.

Gill: Neh 9:21

Yea, forty years didst thou sustain them in the wilderness, so that they lacked nothing,.... As not for food, so neither for raiment, as follows:

their clothes waxed not old, and their feet swelled not; of which see Deu 8:4.

Gill: Neh 9:22

Moreover, thou gavest them kingdoms and nations,.... The two kingdoms of Sihon and Og, and the seven nations of Canaan:

and didst divide them into corners; or "corner"; into every corner of the land of Canaan, so that they possessed the whole of it, a few cities excepted; Jarchi interprets it of one corner, that they might not be mixed with the people of the land, but be all together in one place; but Aben Ezra understands it of the Canaanites, of their being divided and scattered into corners, when they fled from the Israelites; but the former sense seems best:

so they possessed the land of Sihon, and the land of the king of Heshbon; or "eren", or "namely" ^z, "the land of the king of Heshbon"; for Sihon was king of Heshbon, and so the land the same:

and the land of Og king of Bashan; those lands both lay on the other side Jordan, and were possessed by the tribes of Reuben and Gad, and the half tribe of Manasseh.

Gill: Neh 9:23

Their children also multipliedst thou as the stars of heaven,.... Fulfilling the promise made to Abraham, Gen 15:5 their number when they came out of Egypt, and just before they entered into the land of Canaan, being upwards of 600,000 men, besides women and children, Exo 12:37

and broughtest them into the land, concerning which thou hadst promised to their fathers, that they should go in to possess it; the land of Canaan, promised to Abraham, Isaac, and Jacob, and their seed, into which the Lord brought them by Joshua; he was the instrument, but the thing was of God.

Gill: Neh 9:24

So the children went in and possessed the land,.... Not the fathers of the Israelites that came out of Egypt, they died in the wilderness, all excepting two, but their children, which seems to be the reason of this manner of expression, see Num 14:30

and thou subduedst before them the inhabitants of the land, the Canaanites; by means of Joshua, the general of the armies of Israel; there is an elegant paronomania in the word for "subdue", and the Canaanites, which cannot be expressed in our language:

and gavest them into their hands, with their kings, and the people of the land, that they might do with them as they would; no less than thirty one kings, see Jos 12:9.

Gill: Neh 9:25

And they took strong cities,.... Such as, in an hyperbolical way, are said to be walled up to heaven, Deu 1:28

and a fat land; of a good and fruitful soil, abounding with all good things, Deu 8:7

and possessed houses full of all goods; ready built and furnished for them, both with good provisions and good furniture:

wells digged; to supply them with water:

vineyards, and olive yards, and fruit trees in abundance; which they planted not:

and they did eat, and were filled, and became fat; in body, though in mind became wanton and wicked; they made their hearts fat, or stupid, as Aben Ezra interprets it, see Deu 32:15

and delighted themselves in thy great goodness; not in praising the Lord for it, and using it to his honour and glory, but indulged themselves to luxury and intemperance; though it may be understood of a lawful pleasure in the enjoyment of the great affluence they were brought into, which last agrees with what follows.

Gill: Neh 9:26

Nevertheless, they were disobedient, and rebelled against thee,.... Notwithstanding all these favours and mercies bestowed upon them, which was great ingratitude:

and cast thy law behind their backs; as of no account, and unworthy of their regard; that which they should have had continually before their eyes, as the rule and guide of their actions, they cast behind them, not caring to look into it, and read it:

and slew thy prophets, which testified against them to turn them to thee; the prophets that bore a testimony against their sins, admonished them of them, called heaven and earth to record against them should they continue in them, and all to turn them from them by repentance to the Lord; those they were so wroth with on this account as to slay them, see Mat 23:37,

and they wrought great provocations; serving Baalim and Ashtaroth, and other gods of the nations, than which nothing was more provoking to the Lord.

Gill: Neh 9:27

Therefore thou deliveredst them into the hand of their enemies, who vexed them,.... As the kings of Mesopotamia, Moab, Canaan, and others:

and in the time of their trouble, when they cried unto thee; as they usually did, Jdg 3:9,

thou heardest them from heaven; and according to thy manifold mercies thou gavest them saviours, who saved them out of the hands of their enemies; such were judges, Othniel, Ehud, Barak, Gideon, &c. and this was, done for them, not on account of their merits, but the abundant unmerited mercy of the Lord towards them.

Gill: Neh 9:28

But after they had rest,.... From their enemies, enjoyed their liberty, and were in prosperity:

they did evil again before thee; relapsed into idolatry:

therefore leftest thou them in the hand of their enemies, so that they had the dominion over them; as the Philistines had for the space of forty years, Jdg 13:1,

yet when they returned and cried unto thee, thou heardest them from heaven, and many times didst thou deliver them, according to thy mercies; this was their case frequently in the times of the judges; they sinned and fell into the hands of their enemies, then they repented, and cried to God for help, and he had compassion upon them, and saved them.

Gill: Neh 9:29

And testifiedst against them,.... By sending prophets to them, to admonish them of their sins, and remind them of their duty:

that thou mightest bring them again unto thy law; to regard it, and walk according it:

yet they dealt proudly; with an haughty air rejected the counsel of God:

and hearkened not unto thy commandments; yielded not obedience to them:

but sinned against thy judgments; transgressed his laws, which were so just, righteous, reasonable, and equitable:

which if a man do, he shall live in them; or by them, in the land of Canaan, see Lev 18:5,

and withdrew the shoulder, and hardened their neck, and would not hear; like oxen, that wriggle and struggle, and draw back, and will not admit the yoke upon them.

Gill: Neh 9:30

Yet many years didst thou forbear them,.... Throughout the reigns of several kings, such was God's longsuffering towards them: or, "thou didst draw upon them"; that is, his mercy, as Jarchi interprets it; he drew it out of his heart, and prolonged it towards them:

and testifiedst against them by thy Spirit in thy prophets; who reproved and admonished them, as they were moved by the Holy Spirit of God in them, who spoke in his name, and what he suggested to them:

yet they would not give ear; to what the prophets said, and the Spirit of God in them:

therefore gavest thou them into the hand of the people of the lands: people that were lords of many countries, as the Assyrians and Chaldeans.

Gill: Neh 9:31

Nevertheless, for thy great mercies' sake, For the displaying of that, and the glorifying of it, which is so large and exceeding abundant:

thou didst not utterly consume them, nor forsake them; some were left in the land, and those that were carried captive found favour in the eyes of those that carried them away, and were suffered to live, and many of them now had returned to their own land:

for thou art a gracious and merciful God; of which they had abundant proof and evidence.

Gill: Neh 9:32

Now therefore, our God, the great, the mighty, and the terrible God, who keepest covenant and mercy,.... The same titles Nehemiah gives to the Lord, Neh 1:5 and it may be reasonably thought the whole prayer is his composure, which was delivered by him to the Levites:

let not all the trouble seem little before thee; as if it was not enough; let it be judged sufficient, and no more be added, but mercy shown; Aben Ezra thinks the word "little" is not to be connected with "trouble", but with the nearest antecedent "mercy", and so Gussetius ^z; as if the sense was, let not thy mercy be small with thee, but let it be largely extended along with all the trouble, or at the time when trouble of every kind

comes upon us, on our kings, on our princes, and on our priests, and on our prophets, and on our fathers, and on all thy people, since the times of the kings of Assyria unto this day; but this sense is not clear, and makes it have respect to times to come; whereas it relates to time past, and to all the trouble and affliction they had met with from the Assyrian kings, from the time they invaded their land, and carried them captive, until this very time.

Gill: Neh 9:33

Howbeit, thou art just in all that is brought upon us,.... They own the justice of God, could not complain of any wrong done them; and had he shown them no mercy at all, it was but what they deserved:

for thou hast done right, but we have done wickedly; he had done according to the truth of his word of promise, he had faithfully kept it, but they had transgressed his righteous law.

Gill: Neh 9:34

Neither have our kings, our princes, our priests, nor our fathers, kept thy law,.... All ranks of men, from the highest to the lowest, had shown no regard, nor yielded obedience to the holy law of God:

nor hearkened unto thy commandments, and thy testimonies, wherewith thou didst testify against them; moral and ceremonial, which were a testification of the will of God to them, and a testimony against them if they observed them not.

Gill: Neh 9:35

For they have not served thee in their kingdom,.... When in it, whether of Israel or of Judah, and when in the most flourishing circumstances:

and in thy great goodness that thou gavest them; amidst all the prosperity and affluence of good things they enjoyed, which was an obligation upon them to serve the Lord:

and in the large and fat land which thou gavest before them; the land of Canaan, a land flowing with milk, which lay open for them, their enemies being driven out before them, see Neh 9:25,

neither turned they from their wicked works; their idolatries more especially.

Gill: Neh 9:36

Behold, we are servants this day,.... For though they had leave to return to their land, and rebuild their city and temple, yet they were still in subjection to the kings of Persia:

and for the land thou gavest unto our fathers, to eat the fruit thereof, and the good thereof, behold, we are servants in it; though the rightful owners and proprietors of it by the gift of God to their ancestors, to hold it and enjoy the good of it, and yet were obliged to pay tribute for it to the kings of Persia, all excepting priests and Levites; see Ezr 6:8.

Gill: Neh 9:37

And it yieldeth much increase unto the kings whom thou hast set over us, because of our sins,.... Though a very fruitful land, and brought forth much, yet not for them, but for foreign kings, that had the sovereignty over them, and enacted much toll, tribute, and custom from them, which greatly lessened the profit of the earth to them:

also they have dominion over our bodies; and could oblige them to work for them, and do any service they should command:

and over our cattle, at their pleasure; to carry burdens for them, or ride post with them:

and we are in great distress; being servants and tributaries to a foreign power.

Gill: Neh 9:38

And because of all this,.... Of all this distress, and that it might be removed, and be clear of it; or "in all this distress and evil", as Jarchi and Aben Ezra, in the midst of it all:

we make a sure covenant; or faithfully promise to observe the law of God, and particularly put away strange wives, and not intermarry with the people of the land:

and write it; that it may remain and be a testimony against them should they break it, being their own handwriting:

and our princes, Levites, and priests, seal unto it; as witnesses of it, and thereby binding themselves to observe the same things; their names that sealed are given in the next chapter.

Commentary -- Verse Notes / Footnotes

NET Notes: Neh 9:3

¹ tn Heb “confessing.” The words “their sins” are not present in the Hebrew text of v. 3, but are clearly implied here because they are explicitly stated in v. 2.

NET Notes: Neh 9:4

¹ tc Heb “Bani.” The translation reads “Binnui” (so also NAB) rather than the MT reading “Bani.” Otherwise there are two individuals with the same name in this verse. The name “Binnui” appears, for example, in Neh 10:10.

² tn Heb “in a great voice.”

NET Notes: Neh 9:5

¹ tc The MT reads here only “from age to age,” without the preceding words “May you be blessed, O LORD our God” which are included in the present translation. But apparently something has dropped out of the text. This phrase occurs elsewhere in the OT as a description of the Lord (see Ps 41:13; 106:48), and it seems best to understand it here in that light. The LXX adds “And Ezra said” at the beginning of v. 6 as a transition: “And Ezra said, ‘You alone are the LORD.” Without this addition (which is not included by most modern English translations) the speakers of vv. 9:5b-10:1 continue to be the Levites of v. 5a.

² tn Heb “the name of your glory.”

NET Notes: Neh 9:6

¹ tn Heb “the heavens of the heavens.”

² tn Heb “all their host.”

NET Notes: Neh 9:8

¹ tn Heb “the” (so NAB).

² tn Heb “seed.”

³ tn Heb “your words.”

NET Notes: Neh 9:9

¹ tn Heb “the Sea of Reeds.” Traditionally this is identified as the Red Sea, and the modern designation has been used in the translation for clarity.

NET Notes: Neh 9:10

¹ tn Heb “signs and wonders.” This phrase is a hendiadys. The second noun functions adjectivally, while the first noun retains its full nominal sense: “awesome signs” or “miraculous signs.”

² tn Heb “they”; the referent (the Egyptians) has been specified in the translation for clarity.

³ tn Or “arrogantly” (so NASB); NRSV “insolently.”

NET Notes: Neh 9:11

¹ tn Heb “in the midst of.”

² tn Heb “those who pursued them.”

³ tn Heb “mighty.”

NET Notes: Neh 9:14

¹ tn Heb “by the hand of.”

NET Notes: Neh 9:15

¹ tn Heb “had lifted your hand.”

NET Notes: Neh 9:16

¹ tn Heb “and our fathers.” The vav is explicative.

² tn Heb “they stiffened their neck” (so also in the following verse).

NET Notes: Neh 9:17

¹ tc The present translation follows a few medieval Hebrew MSS and the LXX in reading בְּמִצְרָיִם (bÿmitsrayim, “in Egypt”; so also NAB, NASB, NRSV, TEV, NLT) rather than the MT reading בְּמִרְיָם (bÿmiryam, “in their rebellion”).

² tc The translation follows the Qere reading חֶסֶד (khesed, “loyal love”) rather than the Kethib reading וְחֶסֶד (vÿkhesed, “and loyal love”) of the MT.

NET Notes: Neh 9:18

¹ tn Heb “great.”

NET Notes: Neh 9:19

¹ tn Heb “did not turn from them by day to guide them in the path.”

NET Notes: Neh 9:22

¹ tn The words “of the land” are not in the Hebrew text, but are supplied in the translation for clarity.

² tc Most Hebrew MSS read “the land of Sihon and the land of the king of Heshbon.” The present translation (along with NAB, NASB, NIV, NCV, NRSV, CEV, NLT) follows the reading of one Hebrew MS, the LXX, and the Vulgate.

NET Notes: Neh 9:24

¹ tn Heb “the sons.”

NET Notes: Neh 9:25

¹ tn Heb “they ate and were sated.” This expression is a hendiadys. The first verb retains its full verbal sense, while the second functions adverbially: “they ate and were filled” = “they ate until they were full.”

NET Notes: Neh 9:26

¹ tn Heb “they cast your law behind their backs.”

NET Notes: Neh 9:27

¹ tn Heb “from the hand of” (so NASB, NIV); NAB “from the power of.”

NET Notes: Neh 9:28

¹ tn Heb “in the hand of” (so KJV, ASV); NAB “to the power of.”

NET Notes: Neh 9:29

¹ tn Heb “if a man keep.” See note on the word “obey” in Neh 1:5.

² tn Heb “they gave a stubborn shoulder.”

³ tn Heb “they stiffened their neck.”

NET Notes: Neh 9:30

¹ tn The Hebrew expression here is elliptical. The words “your kindness” are not included in the Hebrew text, but have been supplied in the translation for clarity.

² tn Heb “did not give ear to.”

³ tn Heb “the peoples of the lands.”

NET Notes: Neh 9:32

¹ tn Heb “the covenant and loyal love.” The expression is a hendiadys. The second noun retains its full nominal sense, while the first functions adjectivally: “the covenant and loyalty” = covenant fidelity.

² tn Heb “do not let it seem small in your sight.”

NET Notes: Neh 9:33

¹ tn Heb “you have done truth.”

NET Notes: Neh 9:35

¹ tn Heb “great.”

² tn Heb “given them.”

³ tn Heb “given.”

NET Notes: Neh 9:36

¹ tn The expression “to enjoy” is not included in the Hebrew text, but has been supplied in the translation for clarity.

NET Notes: Neh 9:37

¹ tn Heb “according to their desire.”

NET Notes: Neh 9:38

¹ sn Beginning with 9:38, the verse numbers through 10:39 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 9:38 ET = 10:1 HT, 10:1 ET = 10:2 HT, 10:2 ET = 10:3 HT, etc., through 10:39 ET = 10:40 HT. Beginning with 11:1 the verse numbers in the ET and HT are again the same.

² tn Heb “we are cutting.”

³ tn Heb “and writing.”

⁴ tn Heb “our leaders, our Levites, and our priests on the sealed document.” The Hebrew text is elliptical here; the words “have affixed their names” are supplied in the translation for clarity and for stylistic reasons. Cf. v. 2.

Geneva Bible: Neh 9:3

And they stood up in their place, and read in the book of the law of the LORD their God [one] fourth part of the day; and [another] fourth part they ^{( b )} confessed, and worshipped the LORD their God.

^{( b )} They confessed their sins, and used prayers.

Geneva Bible: Neh 9:21

Yea, forty years didst thou sustain them in the wilderness, [so that] they lacked nothing; their clothes waxed not old, and their feet ^{( c )} swelled not.

^{( c )} Though the way was tedious and long.

Geneva Bible: Neh 9:22

Moreover thou gavest them kingdoms and nations, and didst ^{( d )} divide them into corners: so they possessed the land of Sihon, and the land of the king of Heshbon, and the land of Og king of Bashan.

^{( d )} Meaning, the heathen whom he drove out.

Geneva Bible: Neh 9:26

Nevertheless they were disobedient, and rebelled against thee, and cast thy law behind their backs, and slew thy prophets which ^{( e )} testified against them to turn them to thee, and they wrought great provocations.

^{( e )} Taking heaven and earth to witness that God would destroy them unless they returned, as in (2Ch 24:19).

Geneva Bible: Neh 9:28

But after they had ^{( f )} rest, they did evil again before thee: therefore leftest thou them in the hand of their enemies, so that they had the dominion over them: yet when they returned, and cried unto thee, thou heardest [them] from heaven; and many times didst thou deliver them according to thy mercies;

^{( f )} He declares how God's mercies always contended with the wickedness of the people, who always in their prosperity forgot God.

Geneva Bible: Neh 9:29

And testifiedst against them, that thou mightest bring them again unto thy law: yet they dealt proudly, and hearkened not unto thy commandments, but sinned against thy judgments, (which if a man do, he shall live in them;) and ^{( g )} withdrew the shoulder, and hardened their neck, and would not ^{( h )} hear.

^{( g )} Which is a sign taken from oxen that shrink at the yoke or burden in (Zec 7:11).

^{( h )} When you admonished them by your prophets.

Geneva Bible: Neh 9:32

Now therefore, our God, the great, the mighty, and the terrible God, who keepest covenant and mercy, let not all the trouble seem little before thee, that hath come upon us, on our kings, on our princes, and on our priests, and on our prophets, and on our fathers, and on all thy people, since the time of the ^{( i )} kings of Assyria unto this day.

^{( i )} By whom we were led away into captivity and have been appointed to be slain, as in (Est 3:13).

Geneva Bible: Neh 9:33

Howbeit thou [art] just in all that is brought upon us; for thou hast ^{( k )} done right, but we have done wickedly:

^{( k )} He confesses that all these things came to them justly for their sins, but he appeals from God's justice to his mercies.

Geneva Bible: Neh 9:34

Neither have our kings, our princes, our priests, nor our fathers, kept thy law, nor hearkened unto thy commandments and thy testimonies, wherewith thou didst ^{( l )} testify against them.

^{( l )} That you would destroy them, unless they would return to you, as in (Neh 9:26).

Geneva Bible: Neh 9:36

Behold, we [are] servants this day, and [for] the land that thou gavest unto our fathers to eat the ^{( m )} fruit thereof and the good thereof, behold, we [are] servants in it:

^{( m )} That is, to be the Lord's.

Geneva Bible: Neh 9:38

And because of all this we make ^{( n )} a sure [covenant], and write [it]; and our princes, Levites, [and] priests, seal [unto it].

^{( n )} Thus by affliction they promise to keep God's commandments to which they could not be brought by God's great benefits.

Commentary -- Verse Range Notes

TSK Synopsis: Neh 9:1-38

1 A solemn fast, and repentance of the people.

4 The Levites make a religious confession of God's goodness, and their wickedness.

MHCC: Neh 9:1-3

The word will direct and quicken prayer, for by it the Spirit helps our infirmities in prayer. The careful study of God's word will more and more discover to us our own sinfulness, and the plenteousness of his salvation; thus it calls us to mourn for sin, and to rejoice in him. Every discovery of the truth of God, should render us more unwearied in attendance on his sacred word, and on his worship.

MHCC: Neh 9:4-38

The summary of their prayers we have here upon record. Much more, no doubt, was said. Whatever ability we have to do any thing in the way of duty, we are to serve and glorify God according to the utmost of it. When confessing our sins, it is good to notice the mercies of God, that we may be the more humbled and ashamed. The dealings of the Lord showed his goodness and long-suffering, and the hardness of their hearts. The testimony of the prophets was the testimony of the Spirit in the prophets, and it was the Spirit of Christ in them. They spake as they were moved by the Holy Ghost, and what they said is to be received accordingly. The result was, wonder at the Lord's mercies, and the feeling that sin had brought them to their present state, from which nothing but unmerited love could rescue them. And is not their conduct a specimen of human nature? Let us study the history of our land, and our own history. Let us recollect our advantages from childhood, and ask what were our first returns? Let us frequently do so, that we may be kept humble, thankful, and watchful. Let all remember that pride and obstinacy are sins which ruin the soul. But it is often as hard to persuade the broken-hearted to hope, as formerly it was to bring them to fear. Is this thy case? Behold this sweet promise, A God ready to pardon! Instead of keeping away from God under a sense of unworthiness, let us come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need. He is a God ready to pardon.

Matthew Henry: Neh 9:1-3

We have here a general account of a public fast which the children of Israel kept, probably by order from Nehemiah, by and with the advice and consent of the chief of the fathers. It was a fast that men appointed, but such a fast as God had chosen; for, 1. It was a day to afflict the soul, Isa 58:5. Probably they assembled in the courts of the temple, and they there appeared in sackcloth and in the posture of mourners, with earth on their heads, Neh 9:1. By these outward expressions of sorrow and humiliation they gave glory to God, took shame to themselves, and stirred up one another to repentance. They were restrained from weeping, Neh 8:9, but now they were directed to weep. The joy of our holy feasts must give way to the sorrow of our solemn fasts when they come. Every thing is beautiful in its season. 2. It was a day to loose the bands of wickedness, and that is the fast that God has chosen, Isa 58:6. Without this, spreading sackcloth and ashes under us is but a jest. The seed of Israel, because they were a holy seed, appropriated to God and more excellent than their neighbours, separated themselves from all strangers with whom they had mingled and joined in affinity, Neh 9:2. Ezra had separated them from their strange wives some years before, but they had relapsed into the same sin, and had either made marriages or at least made friendships with them, and contracted such an intimacy as was a snare to them. But now they separated themselves from the strange children as well as from the strange wives. Those that intend by prayers and covenants to join themselves to God must separate themselves from sin and sinners; for what communion hath light with darkness? 3. It was a day of communion with God. They fasted to him, even to him (Zec 7:5); for, (1.) They spoke to him in prayer, offered their pious and devout affections to him in the confession of sin and the adoration of him as the Lord and their God. Fasting without prayer is a body without a soul, a worthless carcase. (2.) They heard him speaking to them by his word; for they read in the book of the law, which is very proper on fasting days, that, in the glass of the law, we may see our deformities and defilements, and know what to acknowledge and what to amend. The word will direct and quicken prayer, for by it the Spirit helps our praying infirmities. Observe how the time was equally divided between these two. Three hours (for that is the fourth part of a day) they spent in reading, expounding, and applying the scriptures, and three hours in confessing sin and praying; so that they staid together six hours, and spent all the time in the solemn acts of religion, without saying, Behold, what a weariness is it! The varying of the exercises made it the less tedious, and, as the word they read would furnish them with matter for prayer, so prayer would make the word the more profitable. Bishop Patrick thinks that they spent the whole twelve hours of the day in devotion, that from six o'clock in the morning till nine they read, and then from nine to twelve they prayed, from twelve to three they read again, and from three till six at night they prayed again. The word of a fast day is good work, and therefore we should endeavour to make a day's work, a good day's work, of it.

Matthew Henry: Neh 9:4-38

We have here an account how the work of this fast-day was carried on. 1. The names of the ministers that were employed. They are twice named (Neh 9:4, Neh 9:5), only with some variation of the names. Either they prayed successively, according to that rule which the apostle gives (1Co 14:31, You may all prophesy one by one ), or, as some think, there were eight several congregations at some distance from each other, and each had a Levite to preside in it. 2. The work itself in which they employed themselves. (1.) They prayed to God, cried to him with a loud voice (Neh 9:4), for the pardon of the sins of Israel and God's favour to them. They cried aloud, not that God might the better hear them, as Baal's worshippers, but that the people might, and to excite their fervency. (2.) They praised God; for the work of praise is not unseasonable on a fast-day; in all acts of devotion we must aim at this, to give unto God the glory due to his name. The summary of their prayers we have here upon record; whether drawn up before, as a directory to the Levites what to enlarge on, or recollected after, as the heads of what they had in prayer enlarged upon, is uncertain. Much more no doubt was said than is here recorded, else confessing and worshipping God would not have taken up a fourth part of the day, much less two-fourths.

In this solemn address to God we have,

I. An awful adoration of God, as a perfect and glorious Being, and the fountain of all beings, Neh 9:5, Neh 9:6. The congregation is called upon to signify their concurrence herewith by standing up; and so the minister directs himself to God, Blessed be thy glorious name. God is here adored, 1. As the only living and true God: Thou art Jehovah alone, self-existent and independent; there is no God besides thee. 2. As the Creator of all things: Thou hast made heaven, earth, and seas, and all that is in them. The first article of our creed is fitly made the first article of our praises. 3. As the great Protector of the whole creation: "Thou preservest in being all the creatures thou hast given being to."God's providence extends itself to the highest beings, for they need it, and to the meanest, for they are not slighted by it. What God has made he will preserve; what he does is done effectually, Ecc 3:14. 4. As the object of the creatures' praises: " The host of heaven, the world of holy angels, worshippeth thee, Neh 9:6. But thy name is exalted above all blessing and praise; it needs not the praises of the creatures, nor is any addition made to its glory by those praises."The best performances in the praising of God's name, even those of the angels themselves, fall infinitely short of what it deserves. It is not only exalted above our blessing, but above all blessing. Put all the praises of heaven and earth together, and the thousandth part is not said of what might and should be said of the glory of God. Our goodness extendeth not to him.

II. A thankful acknowledgment of God's favours to Israel.

1. Many of these are here reckoned up in order before him, and very much to the purpose, for, (1.) We must take all occasions to mention the loving kindness of the Lord, and in every prayer give thanks. (2.) When we are confessing our sins it is good to take notice of the mercies of God as the aggravations of our sins, that we may be the more humbled and ashamed, and call ourselves by the scandalous name of ungrateful. (3.) When we are seeking to God for mercy and relief in the time of distress it is an encouragement to our faith and hope to look back upon our own and our fathers' experiences: "Lord, thou hast done well for us formerly; shall it be all undone again? Art not thou the same God still?"

2. Let us briefly observe the particular instances of God's goodness to Israel here recounted. (1.) The call of Abraham, Neh 9:7. God's favour to him was distinguishing: "Thou didst choose him."His grace in him was powerful to bring him out of Ur of the Chaldees, and, in giving him the name of Abraham, he put honour upon him as his own and assured him that he should be the father of many nations. Look unto Abraham your father (Isa 51:2) and see free grace glorified in him. (2.) The covenant God made with him to give the land of Canaan to him and his seed, a type of the better country, Neh 9:8. And this covenant was sure, for God found Abraham's heart faithful before God, and found it so because he made it so (for faith is not of ourselves, it is the gift of God), and therefore performed his words; for with the upright he will show himself upright, and wherever he finds a faithful heart he will be found a faithful God. (3.) The deliverance of Israel out of Egypt, Neh 9:9-11. It was seasonable to remember this now that they were interceding for the perfecting of their deliverance out of Babylon. They were then delivered, in compassion to their affliction, in answer to their cry, and in resistance of the pride and insolence of their persecutors. Wherein they dealt proudly, God showed himself above them (Exo 18:11), and so got himself a name; for he said, I will get me honour upon Pharaoh. Even to this day the name of God is glorified for that wonderful work. It was done miraculously: signs and wonders were shown for the effecting of it; their deliverance was the destruction of their enemies; they were thrown into the deeps, as irrecoverably as a stone into the mighty waters. (4.) The conducting of them through the wilderness, by the pillar of cloud and fire, which showed them which way they should go, when they should remove, and when and where they should rest, directed all their stages and all their steps, Neh 9:12. It was also a visible token of God's presence with them, to guide and guard them. They mention this again (Neh 9:19), observing that though they had by their sins provoked God to withdraw from them, and leave them to wander and perish in the by-paths of the wilderness, yet in his manifold mercy he continued to lead them, and took not away the pillar of cloud and fire, Neh 9:19. When mercies, though forfeited, are continued, we are bound to be doubly thankful. (5.) The plentiful provision made for them in the wilderness, that they might not perish for hunger: Thou gavest them bread from heaven, and water out of the rock (Neh 9:15), and, to hold up their hearts, a promise that they should go in and possess the land of Canaan. They had meat and drink, food convenient in the way, and the good land at their journey's end; what would they more? This also is repeated (Neh 9:20, Neh 9:21) as that which was continued, notwithstanding their provocations: Forty years didst thou sustain them. Never was people so long nursed and so tenderly; they were wonderfully provided for, and, in so long a time, their clothes waxed not old, and, though the way was rough and tedious, their feet swelled not; for they were carried as upon eagles' wings. (6.) The giving of the law upon Mount Sinai. This was the greatest favour of all that was done them and the greatest honour that was put upon them. The Lawgiver was very glorious, Neh 9:13. "Thou didst not only send, but camest down thyself, and didst speak with them, "Deu 4:33. The law given was very good. No nation under the sun had such right judgments, true laws, and good statutes, Deu 4:8. The moral and judicial precepts were true and right, founded upon natural equity and the eternal reasons of good and evil; and even the ceremonial institutions were good, tokens of God's goodness to them and types of gospel grace. Particular notice is taken of the law of the fourth commandment as a great favour to them: Thou madest known unto them thy holy sabbath, which was a token of God's particular favour to them, distinguishing them from the nations who had revolted from God and quite lost that ancient part of revealed religion, and was likewise a means of keeping up their communion with him. And, with the law and the sabbath, he gave his good Spirit to instruct them, Neh 9:20. Besides the law given on Mount Sinai, the five books of Moses, which he wrote as he was moved by the Holy Ghost, were constant instructions to them, particularly the book of Deuteronomy, in which God's Spirit by Moses instructed them fully. Bezaleel was filled with the Spirit of God (Exo 31:3), so was Joshua (Num 27:18), and Caleb had another spirit. (7.) The putting of them in possession of Canaan, that good land, kingdoms and nations, Neh 9:22. They were made so numerous as to replenish it (Neh 9:23) and so victorious as to be masters of it (Neh 9:24); the natives were given into their hands, that they might do with them as they would, set their feet, if they pleased, on the necks of their kings. Thus they gained a happy settlement, Neh 9:25. Look upon their cities, and you see them strong and well fortified. Look into their houses, and you find them fine and well furnished, filled with all sorts of rich goods. Take a view of the country, and you will say that you never saw such a fat land, so well stored with vineyards and oliveyards. All these they found made ready to their hands; so they delighted themselves in the gifts of God's great goodness. They could not wish to be more easy or happy than they were, or might have been, in Canaan, had it not been their own fault. (8.) God's great readiness to pardon their sins, and work deliverance for them, when they had by their provocations brought his judgments upon themselves. When they were in the wilderness they found him a God ready to pardon (Neh 9:17), a God of pardons (so the margin reads it), who had proclaimed his name as a God forgiving iniquity, transgression, and sin, who has power to forgive sin, is willing to forgive, and glories in forgiving. Though they forsook him, he did not forsake them, as justly he might have done, but continued his care of them and favour to them. Afterwards, when they were settled in Canaan and sold themselves by their sins into the hands of their enemies, upon their submission and humble request he gave them saviours (Neh 9:27), the judges, by whom God wrought many a great deliverance for them when they were on the brink of ruin. This he did, not for any merit of theirs, for their deserved nothing but ill, but according to his mercies, his manifold mercies. (9.) The admonitions and fair warnings he gave them by his servants the prophets. When he delivered them from their troubles he testified against their sins (Neh 9:28, Neh 9:29), that they might not misconstrue their deliverances as connivances at their wickedness. That which was designed in all the testimonies which the prophets bore against them was to bring them again to God's law, to lay their necks under its yoke, and walk by its rule. The end of our ministry is to bring people to God by bringing them to his law, not to bring them to ourselves by bringing them under any law of ours. This we have again (Neh 9:30): Thou testifiedst against them by thy Spirit in thy prophets. The testimony of the prophets was the testimony of the Spirit in the prophets, and it was the Spirit of Christ in them, 1Pe 1:10, 1Pe 1:11. They spoke as they were moved by the Holy Ghost, and what they said is to be received accordingly. God gave them his Spirit to instruct them (Neh 9:20), but, they not receiving that instruction, he did by his Spirit testify against them. If we will not suffer God's word to teach and rule us, it will accuse and judge us. God sends prophets, in compassion to his people (2Ch 36:15), that he may not send judgments. (10.) The lengthening out of his patience and the moderating of his rebukes: Many years did he forbear them (Neh 9:30), as loth to punish them, and waiting to see if they would repent; and, when he did punish them, he did not utterly consume them nor forsake them, Neh 9:31. Had he forsaken them they would have been utterly consumed; but he did not stir up all his wrath, for he designed their reformation, not their destruction. Thus do they multiply, thus do they magnify, the instances of God's goodness to Israel, and we should do in like manner, that the goodness of God, duly considered by us, may lead us to repentance, and overcome our badness. The more thankful we are for God's mercies the more humbled we shall be for our own sins.

III. Here is a penitent confession of sin, their own sins, and the sins of their fathers. The mention of these is interwoven with the memorials of God's favours, that God's goodness, notwithstanding their provocations, might appear the more illustrious, and their sins, notwithstanding his favours, might appear the more heinous. Many passages in this acknowledgment of sins and mercies are taken from Eze. 20:5-26, as will appear by comparing those verses with these; for the word of God is of use to direct us in prayer, and by what he says to us we may learn what to say to him.

1. They begin with the sins of Israel in the wilderness: They, even our fathers (so it might better be read), dealt proudly (though, considering what they were, and how lately they had come out of slavery, they had no reason to be proud), and hardened their necks, Neh 9:16. Pride is at the bottom of men's obstinacy and disobedience; they think it below them to bow their necks to God's yoke, and a piece of state to set up their own will in opposition to the will of God himself. (1.) There were two things which they did not duly give heed to, else they would not have done as they did: - The word of God they heard, but they did not hearken to God's commandments; and the works of God they saw, but they were not mindful of his wonders: had they duly considered them as miracles, they would have obeyed from a principle of faith and holy fear; had they duly considered them as mercies, they would have obeyed from a principle of gratitude and holy love. But, when men make no right use either of God's ordinances or of his providences, what can be expected from them? (2.) Two great sins are here specified; which they were guilty of in the wilderness - meditating a return, [1.] To Egyptian slavery, which, for the sake of the garlick and onions, they preferred before the glorious liberty of the Israel of God attended with some difficulty and inconvenience. In their rebellion they appointed a captain to return to their bondage, in distrust of God's power and contempt of his holy promise, Neh 9:17. [2.] To Egyptian idolatry: They made a molten calf, and were so sottish as to say, This is thy God.

2. They next bewail the provocations of their fathers after they were put in possession of Canaan. Though they were delighted themselves in God's great goodness, yet that would not prevail to keep them closely to him; for, nevertheless, they were disobedient (Neh 9:26) and wrought great provocations. For, (1.) They abused God's prophets, slew them because they testified against them to turn them to God (Neh 9:26), so returning the greatest injury for the greatest kindness. (2.) They abused his favours: After they had rest, they did evil again, Neh 9:28. They were not wrought upon either by their troubles or their deliverances out of trouble. Neither fear nor love would hold them to their duty.

3. They at length come nearer to their own day, and lament the sins which had brought those judgments upon them which they had long been groaning under and were now but in part delivered from: We have done wickedly (Neh 9:33): our kings, our princes, our priests, and our fathers, have all been guilty, and we in them, Neh 9:34. Two things they charge upon themselves and their fathers, as the cause of their troubles: - (1.) A contempt of the good law God had given them: They sinned against thy judgments, the dictates of divine wisdom, and the demands of divine sovereignty. Though they were told how much it would be for their own advantage to govern themselves by them, for, if a man do them, he shall live in them (Neh 9:29), yet they would not do them, and so, in effect, said that they would not live. They forsook their own mercies. This abridgment of the covenant, Do this and live, is taken from Eze 20:13, and is quoted, Gal 3:12, to prove that the law is not of faith; it was not them as it is now, Believe and live, yet they gave a withdrawing shoulder, so it is in the margin. They pretended to lay their shoulders under the burden of God's law, and put their shoulders to the work, but they proved withdrawing shoulders; they soon flew off, would not keep to it, would not abide by it. When it came, as we say, to the setting to, they shrunk back, and would not hear. They had a backsliding heart; and, though God by his prophets called them to return, they would not give ear, Neh 9:30. He stretched out his hands, but no man regarded. (2.) A contempt of the good land god had given them (Neh 9:35): "Our kings have not served thee in their kingdom, have not used their power for the support of religion; our people have not served thee in the use of the gifts of thy great goodness, and in that large and fat land which thou not only gavest them by thy grant, but gavest before them by the expulsion of the natives and the complete victories they obtained over them."Those that would not serve God in their own land were made to serve their enemies in a strange land, as was threatened, Deu 28:47, Deu 28:48. It is a pity that a good land should have bad inhabitants, but so it was with Sodom. Fatness and fulness often make men proud and sensual.

IV. Here is a humble representation of the judgments of God, which they had been and were now under.

1. Former judgments are remembered as aggravations of their sins, that they had not taken warning. In the days of the judges their enemies vexed them (Neh 9:27); and, when they did evil again, God did again leave them in the hand of their enemies, who could not have touched them if God had not given them up; but, when God left them, they got and kept dominion over them.

2. Their present calamitous state is laid before the Lord (Neh 9:36, Neh 9:37): We are servants this day. Free-born Israelites are enslaved, and the land which they had long held by a much more honourable tenure than grand sergeantry itself, even by immediate grant from the crown of heaven to them as a peculiar people above all people on the earth, they now held by as base a tenure as villenage itself, by, from, and under, the kings of Persia, whose vassals they were. A sad change! But see what work sin makes! They were bound to personal service: They have dominion over our bodies; they held all they had precariously, were tenants at will, and the land-tax that they paid was so great that it amounted even to a rack-rent; so that all the rents, issues, and profits, of their land did in effect accrue to the king, and it was as much as they could do to get a bare subsistence for themselves and their families out of it. This, they honestly own, was for their sins. Poverty and slavery are the fruits of sin; it is sin that brings us into all our distresses.

V. Here is their address to God under these calamities. 1. By way of request, that their trouble might not seem little, Neh 9:32. It is the only petition in all this prayer. The trouble was universal; it had come on their kings, princes, priests, prophets, fathers, and all their people; they had all shared in the sin (Neh 9:34), and now all shared in the judgment. It was of long continuance: From the time of the kings of Assyria, who carried the ten tribes captive, unto this day. "Lord, let it not all seem little and not worthy to be regarded, or not needing to be relieved."They do not prescribe to God what he shall do for them, but leave it to him, only desiring he would please to take cognizance of it, remembering that when he saw the affliction of his people in Egypt to be great he came down to deliver them, Exo 3:7, Exo 3:8. In this request they have an eye to God as one that is to be feared (for he is the great, the mighty, and the terrible, God ), and as one that is to be trusted, for he is our God in covenant, and a God that keeps covenant and mercy. 2. By way of acknowledgment, notwithstanding, that really it was less than they deserved, Neh 9:33. They own the justice of God in all their troubles, that he had done them no wrong. "We have done wickedly in breaking thy laws, and therefore thou hast done right in bringing all these miseries upon us."Note, It becomes us, when we are under the rebukes of divine Providence, though ever so sharp and ever so long, to justify God and to judge ourselves; for he will be clear when he judgeth. Psa 51:4.

VI. Here is the result and conclusion of this whole matter. After this long remonstrance of their case was made they came at last to this resolution, that they would return to God and to their duty, and oblige themselves never to forsake God, but always to continue in their duty. "Because of all this, we make a sure covenant with God; in consideration of our frequent departures from God, we will now more firmly than ever bind ourselves to him. Because we have smarted so much for sin, we will now stedfastly resolve against it, that we may not any more withdraw the shoulder."Observe, 1. This covenant was made with serious consideration. It is the result of a chain of suitable thoughts, and so is a reasonable service. 2. With great solemnity. It was written, in perpetuam rei memoriam - that it might remain a memorial for all ages; it was sealed and left upon record, that it might be a witness against them if they dealt deceitfully. 3. With join consent: " We make it; we are all agreed in making it, and do it unanimously, that we may strengthen the hands one of another."4. With fixed resolution: "It is a sure covenant, without reserving a power of revocation. It is what we will live and die by, and never go back from."A certain number of the princes, priests, and Levites, were chosen as the representatives of the congregation, to subscribe and seal it for and in the name of the rest. Now was fulfilled that promise concerning the Jews, that, when they returned out of captivity, they should join themselves to the Lord in a perpetual covenant (Jer 50:5), and that in Isa 44:5, that they should subscribe with their hand unto the Lord. He that bears an honest mind will not startle at assurances; nor will those that know the deceitfulness of their own hearts think them needless.

Keil-Delitzsch: Neh 9:1-3

On the twenty-second of Tishri was the Hazereth of the feastof tabernacles; on the twenty-fourth the congregation re-assembled in thetemple, "with fasting and with sackcloths (penitential garments made ofhair; see rem. Joe 1:8) and earth upon them,"i.e., spread upon their heads(1Sa 4:12; 2Sa 1:2; Job 2:12), - the external marks of deep mourning andheaviness of heart.

Neh 9:2

"And the seed of Israel separated themselves from all strangers,and stood and confessed all their sins, and the iniquities of their fathers."This separation from strangers does not specially relate to the dissolutionof the marriages contracted with heathen women, nor to any measurestaken that only Israelites should be admitted to this assembly (Bertheau). It was rather a voluntary renunciation of connection with the heathen, andof heathen customs.

Neh 9:3

And they stood up (i.e., remained standing) in their place (comp. Neh 8:7), and read in the book of the law of the Lord their God, i.e.,listened to the reading of the law, a fourth part of the day (about threehours), and a fourth part (the next three hours) they confessed (made aconfession of their sins), and worshipped the Lord their God. Thisconfession and worship is more nearly described vv. 4-37.

Keil-Delitzsch: Neh 9:4-5

There stood upon the scaffold of the Levites, i.e., upon the platformerected for the Levites (comp. Neh 8:4), Jeshua and seven other Leviteswhose names are given, and they cried with a loud voice to God, and saidto the assembled congregation, "Stand up, bless the Lord your God forever and ever! and blessed be the name of Thy glory, which is exaltedabove all blessing and praise."The repetition of the names of the Levitesin Neh 9:5 shows that this invitation to praise God is distinct from the cryingto God with a loud voice of Neh 9:4, and seems to say that the Levites firstcried to God, i.e., addressed to Him their confessions and supplications,and after having done so, called upon the congregation to worship God. Eight names of Levites being given in both verses, and five of these - Jeshua,Bani, Kadmiel, Shebaniah, and Sherebiah - being identical, the difference ofthe three others in the two verses - Bunni, Bani, and Chenani (Neh 9:4), andHashabniah, Hodijah, and Pethahiah (Neh 9:5) - seems to have arisen from aclerical error, - an appearance favoured also by the circumstance that Banioccurs twice in Neh 9:4. Of the other names in question, Hodijah occurs Neh 10:14, and PethahiahEzr 10:23, as names of Levites, but כּנני and חשׁבניה nowhere else. Hence Bunni, Bani, and Chenani (Neh 9:4), andHashabniah (Neh 9:5), may be assigned to a clerical error; but we have nomeans for restoring the correct names. With regard to the matter of theseverses, Ramb. remarks on Neh 9:4 : constitisse opinor omnes simul, ita tamen ut unus tantum eodem tempore fuerit precatus, ceteris ipsi adstantibus atque sua etiam vice Deum orantibus , hence that the eight Levites prayedto God successively; while Bertheau thinks that these Levites entreatedGod, in penitential and supplicatory psalms, to have mercy on His sinfulbut penitent people. In this case we must also regard their address to thecongregation in Neh 9:5 as a liturgical hymn, to which the congregationresponded by praising God in chorus. To this view may be objected the circumstance, that no allusion is made inthe narrative to the singing of penitential or other songs. Besides, aconfession of sins follows in vv. 6-37, which may fitly be called a cryingunto God, without its being stated by whom it was uttered. "Thissection,"says Bertheau, "whether we regard its form or contents, cannothave been sung either by the Levites or the congregation. We recognise in itthe speech of an individual, and hence accept the view that the statementof the lxx, that after the singing of the Levites, Neh 9:4, and the praising ofGod in Neh 9:5, Ezra came forward and spoke the words following, is correct,and that the words καὶ εἶπεν Ἔσδρας , which it inserts before Neh 9:6,originally stood in the Hebrew text."But if Psalms, such as Ps 105-106,and 107, were evidently appointed to be sung to the praise of God by theLevites or by the congregation, there can be no reason why the prayer vv. 6-37 should not be adapted both in form and matter for this purpose. This prayer by no means bears the impress of being the address of anindividual, but is throughout the confession of the whole congregation. Theprayer speaks of our fathers (Neh 9:9, Neh 9:16), of what is come upon us (Neh 9:33),addresses Jahve as our God, and says we have sinned. Of course Ezramight have uttered it in the name of the congregation; but that the additionof the lxx, καὶ εἶπεν Ἔσδρας , is of no critical value, and is a mereconjecture of the translators, is evident from the circumstance that theprayer does not begin with the words יהוה הוּא אתּה of v. 6, but passes into the form of direct address to God in the lastclause of v. 5: Blessed be the name of Thy glory. By these words theprayer which follows is evidently declared to be the confession of thosewho are to praise the glory of the Lord; and the addition, "and Ezra said,"characterized as an unskilful interpolation.

According to what has now been said, the summons, יהוה את בּרכוּ קוּמוּ , Neh 9:5, like the introductions tomay Hodu and Hallelujah Psalms (e.g., Psa 105:1; Psa 106:1), is to be regardedas only an exhortation to the congregation to praise God, i.e., to join in thepraises following, and to unite heartily in the confession of sin. This viewof the connection of Neh 9:5 and Neh 9:6 explains the reason why it is not statedeither in Neh 9:6, or at the close of this prayer in Neh 9:37, that the assembledcongregation blessed God agreeably to the summons thus addressed tothem. They did so by silently and heartily praying to, and praising Godwith the Levites, who were reciting aloud the confession of sin. On ויברכוּ R. Sal. already remarks: nunc incipiunt loqui Levitae versus Shechinam s. ad ipsum Deum . The invitation to praise Godinsensibly passes into the action of praising. If, moreover, vv. 6-37 are related in the manner above stated to Neh 9:5, then itis not probable that the crying to God with a loud voice (Neh 9:4) wasanything else than the utterance of the prayer subsequently given, vv. 6-37. The repetition of the names in Neh 9:5 is not enough to confirm this view,but must be explained by the breadth of the representation here given, andis rescued from the charge of mere tautology by the fact that in Neh 9:4 theoffice of the individuals in question is not named, which it is by the word הלויּם in Neh 9:5. For הלויּם in Neh 9:4 belongs as genitive to מעלה , and both priests and laymen might have stood on theplatform of the Levites. For this reason it is subsequently stated in Neh 9:5,that Jeshua, etc., were Levites; and in doing this the names are againenumerated. In the exhortation, Stand up and bless, etc., Bertheau seeks toseparate "for ever and ever"from the imp. בּרכוּ , and to take itas a further qualification of אלהיכם . This is, however,unnatural and arbitrary; comp. 1Ch 16:26. Still more arbitrary is it tosupply "One day all people"to ויברכוּ , "shall bless Thyname,"etc. וגו וּמרומם adds a second predicate to שׁם : and which is exalted above all blessing and praise, i.e., sublimius est quam ut pro dignitate laudari possit (R. Sal.).

Keil-Delitzsch: Neh 9:6-8

In Neh 9:6 this praising of God begins with the acknowledgment that Jahve,the Creator of heaven and earth, chose Abram and made a covenant withhim to give the land of Canaan to his seed, and had performed this word(Neh 9:6-8). These verses form the theme of that blessing the name of Hisglory, to which the Levites exhorted. This theme is then elucidated byfacts from Israel's history, in four strophes. a . When God saw theaffliction of His people in Egypt, He delivered them by great signs andwonders from the power of Pharaoh, gave them laws and judgments onSinai, miraculously provided them with food and water in the wilderness,and commanded them to take possession of the promised land (Neh 9:9-15). b . Although their fathers rebelled against Him, even in the wilderness, Goddid not withdraw His mercy from them, but sustained them forty years,so that they lacked nothing; and subdued kings before them, so that theywere able to conquer and possess the land (Neh 9:16-25). c . After they weresettled in the land they rebelled again, and God delivered them into thehand of their oppressors; but as often as they cried unto Him, He helpedthem again, till at length, because of their continued opposition, He gavethem into the power of the people of the lands, yet of His great mercy didnot wholly cast them off (Neh 9:26-31). d . May He now too look upon theaffliction of His people, as the God that keepeth covenant and mercy,although they have deserved by their sins the troubles they are suffering(Neh 9:32-37).

Neh 9:6

"Thou art Jahve alone; Thou hast made heaven, the heaven ofheavens, and all their host, the earth and all that is thereon, the sea and alltherein; and Thou givest life to them all, and the host of heavenworshippeth Thee. Neh 9:7 Thou art Jahve, the God who didst chooseAbram, and broughtest him forth out of Ur of the Chaldees, and gavesthim the name of Abraham: Neh 9:8 And foundest his heart faithful beforeThee, and madest a covenant with him to give the land of the Canaanites,the Hittites, the Amorites, and the Perizzites, and the Jebusites, and theGirgashites, to give to his seed, and hast performed Thy word; for Thouart righteous."Jahve alone is God, the Creator of heaven and earth, and ofall creatures in heaven and on earth. In order duly to exalt the almightinessof God, the notion of heaven is enhanced by the addition "heaven ofheavens,"as in Deu 10:14; 1Ki 8:27; and that of earth by the addition"the sea and all therein;"comp. Psa 146:6. כּל־צבאם , Gen 2:1, hererefers only to heaven. מחיּה , to cause to live = to give andpreserve life. כּלּם relates to all creatures in heaven and earth. The host of heaven who worshipped God are the angels, as in Psa 148:2;Psa 103:21. This only God chose Abram; comp. Gen 12:1 with Gen 11:31 andGen 15:7; Gen 17:5, where God bestowed upon the patriarch Abram the name ofAbraham. The words, "Thou foundest his heart faithful,"refer to בּיהוה האמין there mentioned. The making of a covenant alludes to Gen 17:5.;the enumeration of six Canaanitish nations to Deu 7:1; Exo 3:8; comp. withGen 15:20. This His word God performed (fulfilled), for He is righteous. God is called צדּיק , inasmuch as with Him word and deedcorrespond with each other; comp. Deu 32:4.

Keil-Delitzsch: Neh 9:9-15

The fulfilment of this word by thedeliverance of Israel from Egypt, and their guidance through thewilderness to Canaan.

Neh 9:9-11

"And Thou sawest the affliction of our fathers in Egypt, andheardest their cry by the Red Sea: Neh 9:10 And showedst signs and wondersupon Pharaoh and all his servants, and on all the people of his land,because Thou knewest that they dealt proudly against them, and madestThyself a name, as this day. Neh 9:11 And Thou dividedst the sea beforethem, and they went through the midst of the sea on dry land; and theirpersecutors Thou threwest into the deeps, as a stone into the mightywaters."In Neh 9:9 are comprised two subjects, which are carried out in Neh 9:10, Neh 9:11 : (1) the affliction of the Israelites in Egypt, which God saw (comp. Exo 3:7), and out of which He delivered them by the signs and wonders Heshowed upon Pharaoh (Neh 9:10); (2) the crying for help at the Red Sea, whenthe Israelites perceived Pharaoh with his horsemen and chariots in pursuit(Exo 14:10), and the help which God gave them by dividing the sea, etc. (Neh 9:11). The words in Neh 9:10 are supported by Deu 6:22, on the ground of thehistorical narrative, Ex 7-10. The expression עליהם הזידוּ כּי is formed according to עליהם זדוּ אשׁר , Exo 18:11. על הזיד occurs Exo 21:14 in ageneral sense. On וגו שׁם לך ותּעשׂ comp. Jer 32:20; Isa 58:12, Isa 58:14; 1Ch 17:22. A name as this day - in that themiracles which God then did are still praised, and He continues still tomanifest His almighty power. The words of Neh 9:11 are supported by Exo 14:21-22, Exo 14:28, and Exo 15:19. אבן כּמו בּמצולות are from Exo 15:5; עזּים בּמים from Ex 15 and Isa 43:16.

Neh 9:12-15

"And Thou leddest them in the day by a cloudy pillar, and inthe night by a pillar of fire, to give them light in the way wherein theyshould go. Neh 9:13 And Thou camest down upon mount Sinai, and spakestwith them from heaven, and gavest them right judgments and true laws,good statutes and commandments: Neh 9:14 And madest known unto themThy holy Sabbath, and commandedst them precepts, statutes, and laws,by the hand of Moses Thy servant. Neh 9:15 And gavest them bread fromheaven for their hunger, and broughtest forth water for them out of therock for their thirst; and Thou commandedst them to go in and possess theland, which Thou hadst lifted up Thine hand to give them."Threeparticulars in the miraculous leading of Israel through the wilderness arebrought forward: a . Their being guided in the way by miraculous tokens ofthe divine presence, in the pillar of fire and cloud, Neh 9:12; comp. Exo 13:21;Num 14:14. b . The revelation of God on Sinai, and the giving of the law,Neh 9:13, Neh 9:14. The descent of God on Sinai and the voice from heaven agreewith Exo 19:18, Exo 19:20, and Exo 20:1., compared with Deu 4:36. On the variousdesignations of the law, comp. Psa 19:9; Psa 119:43, Psa 119:39, Psa 119:142. Of thecommandments, that concerning the Sabbath is specially mentioned, andspoken of as a benefit bestowed by God upon the Israelites, as aproclamation of His holy Sabbath, inasmuch as the Israelites were on theSabbath to share in the rest of God; see rem. on Exo 20:9-11. c . Theprovision of manna, and of water from the rock, for their support duringtheir journey through the wilderness on the way to Canaan; Exo 16:4, Exo 16:10.,Exo 17:6; Num 20:8; comp. Psa 78:24, Psa 78:15; Psa 105:40. לרשׁת לבוא like Deu 9:1, Deu 9:5; Deu 11:31, and elsewhere. את־ידך נשׂאת is tobe understood according to Num 14:30.

Keil-Delitzsch: Neh 9:16-25

Even the fathers to whom God had shown such favour, repeatedlydeparted from and rebelled against Him; but God of His great mercy didnot forsake them, but brought them into possession of the promised land.

Neh 9:16-17

"And they, even our fathers, dealt proudly, and hardenedtheir necks, and hearkened not to Thy commandments. Neh 9:17 Theyrefused to obey, and were not mindful of Thy wonders that Thou didstamongst them; and hardened their necks, and appointed a captain to returnto their bondage. But Thou art a God ready to pardon, gracious andmerciful, slow to anger, and of great kindness, and forsookest them not."In these verses the conduct of the children of Israel towards God iscontrasted with His kindness towards this stiff-necked people, thehistorical confirmation following in Neh 9:18. והם is emphatic, andprefixed to contrast the conduct of the Israelites with the benefitsbestowed on them. The contrast is enhanced by the ו explicative before אבתינוּ , even our fathers (which J. D. Michaelis wouldexpunge, from a misconception of its meaning, but which Bertheau withgood reason defends). Words are accumulated to describe the stiff-necked resistance of thepeople. הזידוּ as above, Neh 9:10. "They hardened their necks"refers to Exo 32:9; Exo 33:3; Exo 34:9, and therefore already alludes to the worshipof the golden calf at Sinai, mentioned Neh 9:18; while in Neh 9:17, the second greatrebellion of the people at Kadesh, on the borders of the promised land,Num 14, is contemplated. The repetition of the expression, "theyhardened their hearts,"shows that a second grievous transgression isalready spoken of in Neh 9:17. This is made even clearer by the next clause, וגו ראשׁ ויּתּנוּ , which is taken almost verbally fromNum 14:4 : "They said one to another, Let us make a captain ( ראשׁ נתּנה ), and return to Egypt;"the notion being merely enhancedhere by the addition לעבדתם , to their bondage. The comparisonwith Num 14:4 also shows that בּמרים is a clerical error for בּמצרים , as the lxx read; for בּמרים , in theirstubbornness, after לעבדתם , gives no appropriate sense. In spite,however, of their stiff-neckedness, God of His mercy and goodness didnot forsake them. סליחות אלוהּ , a God of pardons;comp. Dan 9:9; Psa 130:4. וגו ורחוּם חנּוּן is areminiscence of Exo 34:6. The ו before חסד came into the text bya clerical error.

Neh 9:18-21

"Yea, they even made them a molten calf, and said, This isthy god that brought thee up out of Egypt, and wrought greatprovocations. Neh 9:19 Yet Thou, in Thy manifold mercies, didst not forsakethem in the wilderness; the pillar of the cloud departed not from them byday to lead them, and the pillar of fire by night to show them light in theway wherein they should go. Neh 9:20 Thou gavest also Thy good Spirit toinstruct them, and withheldest not Thy manna from their mouth, andgavest them water for their thirst: Neh 9:21 And forty years didst Thousustain them in the wilderness; they lacked nothing, their clothes waxednot old, and their feet swelled not." כּי אף , also (even this)= yea even. On the worship of the golden calf, see Exo 24:4. The words"they did (wrought) great provocations"involve a condemnation of theworship of the molten calf; nevertheless God did not withdraw Hisgracious presence, but continued to lead them by the pillar of cloud andfire. The passage Num 14:14, according to which the pillar of cloud andfire guided the march of the people through the wilderness after thedeparture from Sinai, i.e., after their transgression in the matter of the calf,is here alluded to. הענן עמּוּד is rhetoricallyenhanced by את : and with respect to the cloudy pillar, it departednot; so, too, in the second clause, האשׁ את־עמּוּד ; comp. Ewald, §277, d . The words, Neh 9:20, "Thou gavest Thy good Spirit,"etc., refer to theoccurrence, Num 11:17, Num 11:25, where God endowed the seventy elders withthe spirit of prophecy for the confirmation of Moses' authority. Thedefinition "good Spirit"recalls Psa 143:10. The sending of manna is firstmentioned Num 11:6-9, comp. Jos 5:12; the giving of water, Num 20:2-8. - In Neh 9:21, all that the Lord did for Israel is summed up in the assertion ofDeu 2:7; Deu 8:4, חסרוּ לא ; see the explanation of thesepassages.

Neh 9:22-25

The Lord also fulfilled His promise of giving the land ofCanaan to the Israelites notwithstanding their rebelliousness. Neh 9:22 "AndThou gavest them kingdoms and nations, and didst divide them byboundaries; and they took possession of the land of Sihon, both the landof the king of Heshbon, and the land of Og king of Bashan. Neh 9:23 AndThou didst multiply their children as the stars of heaven, and bring theminto the land which Thou hadst promised to their fathers, that they shouldgo in to possess. Neh 9:24 And the children went in and possessed the land,and Thou subduedst before them the inhabitants of the land, theCanaanites, and gavest them into their hands, both their kings and thepeople of the land, to do with them according to their pleasure. Neh 9:25 Andthey took fortified cities, and a fat land, and took possession of housesfilled with all kinds of goods, wells digged, vineyards and olive gardens,and fruit trees in abundance; and they ate and became fat, and delightedthemselves in Thy great goodness." לפאה ותּחלקם is variously explained. Aben Ezra and others refer the suffix to the Canaanites, whom Godscattered in multos angulos or varias mundi partes . Others refer it to theIsraelites. According to this view, Ramb. says: fecisti eos per omnes terrae Cananaeae angulos habitare ; and Gusset.: distribuisti eis terram usque ad angulum h. l. nulla vel minima regionum particula excepta . But חלק ,Piel, generally means the dividing of things; and when used of persons, asin Gen 49:7; Lam 4:16, to divide, to scatter, sensu malo , which is hereinapplicable to the Israelites. חלק signifies to divide, especiallyby lot, and is used chiefly concerning the partition of the land of Canaan,in Kal, Jos 14:5; Jos 18:2, and in Piel, Jos 13:7; Jos 18:10; Jos 19:51. The word פּאה also frequently occurs in Joshua, in the sense of a corner orside lying towards a certain quarter of the heavens, and of a boundary;comp. Jos 15:5; Jos 18:12, Jos 18:14-15, Jos 18:20. According to this, Bertheau rightly takes thewords to say: Thou didst divide them (the kingdoms and nations, i.e., theland of these nations) according to sides or boundaries, i.e., according tocertain definite limits. Sihon is the king of Heshbon (Deu 1:4), and the ו before ח את־ארץ מ is not to be expunged as a gloss, but regarded asexplicative: and, indeed, both the land of the king of Heshbon and the landof Og. The conquest of these two kingdoms is named first, because itpreceded the possession of Canaan (Num 21:21-35). The increase of thechildren of the Israelites is next mentioned, Neh 9:23; the fathers having fallenin the wilderness, and only their children coming into the land of Canaan. The numbering of the people in the plains of Moab (Num 26) is herealluded to, when the new generation was found to be twice as numerous asthat which marched out of Egypt; while the words לרשׁת לבוא , here and in Neh 9:15, are similar to Deu 1:10. The takingpossession of Canaan is spoken of in Neh 9:24. ותּכנע recalls Deu 9:3. כּרצונם , according to their pleasure, comp. Dan 8:4. Fortified cities, as Jericho and Ai.

Keil-Delitzsch: Neh 9:26-31

But even in that good land the fathers were disobedient: they rejected thecommands of God, slew the prophets who admonished them, and werenot brought back to the obedience of God even by the chastisementinflicted on them, till at length God delivered them into the hands ofGentile kings, though after His great mercy He did not utterly forsakethem. - Neh 9:26 "And they were disobedient, and rebelled against Thee, andcast Thy law behind their backs, and slew Thy prophets which testifiedagainst them to turn them to Thee, and they wrought great provocations. Neh 9:27 And Thou deliveredst them into the hand of their oppressors, sothat they oppressed them; and in the time of their oppression they criedunto Thee. Then Thou heardest them from heaven, and according to Thymanifold mercies Thou gavest them deliverers, who delivered them out ofthe hand of their oppressors. Neh 9:28 And when they had rest, they againdid evil before Thee. Then Thou deliveredst them into the hand of theirenemies, so that they had dominion over them; and they cried again untoThee, and Thou heardest from heaven, and didst deliver them according toThy great mercy, many times."

Neh 9:26

Neh 9:26 again contains, like Neh 9:16, a general condemnation of theconduct of the children of Israel towards the Lord their God during theperiod between their entrance into Canaan and the captivity, which is thenjustified by the facts adduced in the verses following. In proof of theirdisobedience, it is mentioned that they cast the commands of God behindtheir back (comp. 1Ki 14:19; Eze 23:35), and slew the prophets, e.g.,Zechariah (2Ch 24:21), the prophets of the days of Jezebel (1Ki 18:13; 1Ki 19:10), and others who rebuked their sins to turn them from them. בּ העיד , to testify against sinners, comp. 2Ki 17:13, 2Ki 17:15. Thelast clause of Neh 9:26 is a kind of refrain, repeated from Neh 9:18.

Neh 9:27-28

Neh 9:27 and Neh 9:28 refer to the times of the judges; comp. Jdg 2:11-23. מושׁיעים are the judges whom God raised up todeliver Israel out of the power of their oppressors; comp. Jdg 3:9. withNeh 2:16. עתּים רבּות , multitudes of times, is a co-ordinate accusative: at many times, frequently; רבּות like Lev 25:51.

Neh 9:29-30

"And testifiedst against them, to bring them back again toThy law; yet they hearkened not to Thy commandments, and sinnedagainst Thy judgments, which if a man do he shall live in them, and gave aresisting shoulder, and hardened their neck, and would not hear. Neh 9:30 And Thou didst bear with them many years, and didst testify against themby Thy Spirit through Thy prophets; but they would not hearken,therefore Thou gavest them into the hand of the people of the lands. Neh 9:31 Nevertheless in Thy great mercy Thou didst not utterly consume them,nor forsake them; for Thou art gracious and merciful."

Neh 9:29 and Neh 9:30 treat of the times of the kings. בּהם ותּעד is the testimony of the prophets against the idolatrouspeople; comp. Neh 9:26. וּבמשׁפּטיך is emphatically prefixed,and taken up again by בּם . The sentence, which if a man do heshall live in them, is formed upon Lev 18:5, comp. Eze 20:11. On thefigurative expression, they gave a resisting shoulder, comp. Zec 7:11. Thesimile is taken from the ox, who rears against the yoke, and desires not tobear it; comp. Hos 4:16. The sentences following are repeated from Neh 9:16. עליהם תּמשׁך is an abbreviated expression for חסד משׁך , Psa 36:11; Psa 109:12; Jer 31:3, to draw out, to extendfor a long time favour to any one: Thou hadst patience with them formany years, viz., the whole period of kingly rule from Solomon to thetimes of the Assyrians. The delivering into the power of the people of thelands, i.e., of the heathen (comp. Psa 106:40.), began with the invasion ofthe Assyrians (comp. Neh 9:32), who destroyed the kingdom of the ten tribes,and was inflicted upon Judah also by means of the Chaldeans.

Neh 9:31

But in the midst of these judgments also, God, according to Hispromise, Jer 4:27; Jer 5:10, Jer 5:18; Jer 30:11, and elsewhere, did not utterly forsakeHis people, nor make a full end of them; for He did not suffer them tobecome extinct in exile, but preserved a remnant, and delivered it fromcaptivity.

Keil-Delitzsch: Neh 9:32-37

May then, God, who keepeth covenant and mercy, now also look uponthe affliction of His people, though kings, rulers, priests, and people havefully deserved this punishment; for they are now bondmen, and in greataffliction, in the land of their fathers. Neh 9:32 "And now, our God, the great,the mighty, and the terrible God, who keepest covenant and mercy, let notall the trouble that hath come upon us, on our kings, our princes ourpriests, our prophets, and our fathers, and on all Thy people, since thetimes of the kings of Assyria unto this day, seem little to Thee. Neh 9:33 Thou art just in all that is come upon us; for Thou hast done right, but wehave done wickedly. Neh 9:34 And our kings, our princes, our priests, andour fathers have not kept Thy law, nor hearkened to Thy commandmentsand Thy testimonies, wherewith Thou didst testify against them. Neh 9:35 And they have not served Thee in their kingdom, and in Thy greatgoodness that Thou gavest them, and in the large and fat land which Thougavest up to them, and have not turned from their wicked works. Neh 9:36 Behold, we are now bondmen; and the land that Thou gavest untoour fathers to eat the fruit thereof, and the good thereof, behold, we arebondmen in it. Neh 9:37 And it yieldeth much increase unto the kings whomThou hast set over us because of our sins; and they have dominion overour bodies, and over our cattle at their pleasure, and we are in greatdistress."The invocation of God, Neh 9:32, like that in Neh 1:5, is similar toDeu 10:17. לפניך ימעט אל standsindependently, the following clause being emphasized by את , likee.g., Neh 9:19 : Let not what concerns all our trouble be little before Thee;comp. the similar construction with מעט in Jos 22:17. Whatseems little is easily disregarded. The prayer is a litotes ; and the sense is,Let our affliction be regarded by Thee as great and heavy. The nouns למלכינוּ , etc., are in apposition to the suffix of מצאתנוּ , the object being continued by ל .

Neh 9:33-34

Thou art just: comp. Neh 9:8, Deu 32:4; Ezr 9:15. כּל על , upon all, i.e., concerning all that has befallen us; because theirsins deserved punishment, and God is only fulfilling His word upon thesinners. In Neh 9:34, את again serves to emphasize the subject. In theenumeration of the different classes of the people, the prophets are hereomitted, because, as God's witnesses, they are not reckoned among thesewho had transgressed, though involved (Neh 9:32) in the sufferings that havefallen on the nation.

Keil-Delitzsch: Neh 9:35

(10:1)

הם are the fathers who were not brought to repentance by God'sgoodness. בּמלכוּתם , in their independent kingdom. הרב טוּבך , Thy much good, i.e., the fulness of Thygoodness, or "in the midst of Thy great blessing"(Bertheau). Thepredicate הרחבה , the wide, extensive country, is derivedfrom Exo 3:8. In Neh 9:36., the prayer that God would not lightly regard thetrouble of His people, is supported by a statement of the need andaffliction in which they still are. They are bondmen in the land which Godgave to their fathers as a free people, bondmen of the Persian monarchs;and the increase of the land which God appointed for His people belongsto the kings who rule over them. The rulers of the land dispose of theirbodies and their cattle, by carrying off both men and cattle for their use,e.g., for military service. כּרצונם like Neh 9:24.

Constable: Neh 7:1--10:39

A. The Renewal of the Mosaic Covenant chs. 8-10

"The reading of Scripture (Neh 8) and the act of prayer (Neh 9) followed by community commitment (Neh 10) is a model for worshiping communities."⁶²

This was another instance in Israel's history of a covenant renewal accompanying a spiritual awakening (cf. Exod. 34; Josh. 24; 2 Kings 18; 22-23; Ezra 10:12-14; et al.).

Constable: Neh 7:73--13:31

II. THE RESTORATION OF THE JEWS chs. 8--13

One writer viewed chapters 8-13 (really 7:73-13:37) as the third part of the tripartite structure of Ezra-Nehemiah. Ezra 1:1-4 deals with "potentiality," the decree to the community to build God's house. Ezra 1:5--Nehemiah 7:72 records the process of "actualization." The community builds God's house in response to the decree. Nehemiah 7:73-13:31 documents "success." The community celebrates the completion of God's house according to Torah.⁶¹

Constable: Neh 9:1-38

2. The prayer of the people ch. 9

The people were not content to go about their business as usual after hearing the Word of God read. They realized they needed to hear more and to get right with God more completely.

Constable: Neh 9:1-4

The preparations for prayer 9:1-4

Two days after the solemn assembly (8:18) the people were still mourning over their sins (9:1). This was a genuine spiritual revival. In obedience to God's Law the people broke off forbidden alliances with non-Jews (cf. Deut. 23:3-8). They also confessed their ancestors' sins as well as their own, listened to the reading of the Law, and worshipped God (vv. 2-3).

"It is of interest that the congregation did not only confess their own sins, but also those of their ancestors. This is a recurring theme in the books of Ezra-Nehemiah. They felt their solidarity with past generations."⁶⁸

". . . separation' [v. 2] has nothing to do with simply disliking someone. Separation has to do, principally, with religious commitment--with the idea of covenant."⁶⁹

Seven Levites led the people in confession and worship (v. 4).

Constable: Neh 9:5-38

The prayer of praise 9:5-38

A second group of seven Levites (v. 5) led the people in the prayer of praise that Nehemiah included in this book perhaps on a different day than the prayer he wrote about in verses 1-4.

"The prayer is intended to instruct the readers. It gives us a survey of the history of Israel with emphasis on certain events in the life of the Chosen People. This approach is comparable to that of Pss. 78, 105, 106, 135, and 136."⁷⁰

It is especially helpful to read this prayer through the eyes of the returned exiles. They had experienced many of the same things their forefathers had. We too can identify with their appreciation of God's grace since we have seen these things in God's dealings with us.

This is one of the great prayers of the Old Testament. It praises God for His character and conduct. It describes God's greatness seen in His creation of the cosmos (v. 6), and His grace and faithfulness in calling Abraham, promising him the land of Canaan, and fulfilling that promise (vv. 7-8).

The returned exiles could identify with God's miraculous deliverance of their forefathers when they were slaves in Egypt (vv. 9-11).

"Some forty Hebrew words are used to speak of miracles; they are used approximately five hundred times in the Old Testament. Half of these five hundred occurrences refer to the miracles of the exodus."⁷¹

The returnees could also appreciate God's supernatural guidance of them and His faithful provision for them until He brought them to the Promised Land (vv. 12-15). They also voiced thanks to God for choosing them and for giving them His Law (vv. 13-14).⁷²

In spite of their forefathers' rebellion (vv. 16-17a) God forgave them and graciously guided them (v. 19), provided for their physical needs (vv. 20-21), and gave them victory over their enemies (v. 22). He also multiplied them (v. 23), brought them into the Promised Land (vv. 24-25a), and established them there (v. 25b).

During the period of the judges and during the monarchy the Israelites disobeyed and rebelled many times. Nevertheless God delivered them when they repented (vv. 26-29) and sent the prophets to turn them back to Himself (v. 30). This shows God's further grace and compassion toward His people (v. 31).

The returned Jews then called on God to remember their sufferings in exile (v. 32). They acknowledged that the exile was a consequence of their disobedience to God's Word (vv. 33-34). Even in exile most of the Israelites had not returned to God (v. 35). Consequently much of the Jewish nation was still in bondage to its Persian rulers (vv. 36-37). Nonetheless now they, the faithful remnant of returnees, were ready to make a formal commitment to obey Yahweh again (v. 38).

Guzik: Neh 9:1-38

Nehemiah 9 - Israel Confesses Their Sin

A. A repentant nation gathers.

1. (1) An assembly of humble repentance.

Now on the twenty-fourth day of this month the children of Israel were assembled with fasting, in sackcloth, and with dust on their heads.

a. The children of Israel were assembled: After the wall was completed, after the wall was working, after the people had heard and obeyed God's Word, after the Holy Spirit was doing a significant work in the lives of people - now there is a scene of dramatic, humble repentance.

b. Assembled with fasting: Fasting showed their lowly, humble state. They considered themselves so poor before God that they had no food. They also wanted to say, "we are so troubled by our sin, food seems unimportant."

c. In sackcloth: This was wearing rough fabric, like a burlap bag. Again, this was to show their complete poverty of spirit before God. They also wanted to say, "we are so troubled by our sin, the normal comforts of life are unimportant."

d. With dust on their heads: This meant they took little handfuls of dirt and cast them on their heads. This was also to show their lowly state before God, and to say "we are so troubled by our sin, the normal comforts of life are unimportant."

i. All of this reflects a humble attitude of heart - humble not only towards God, but also humble towards man. They did this publicly, and others would see them in this public state.

ii. Surely there were those among them who said, "I won't humiliate myself and join in." Others must have said, "I'll do it, just so others can see that I'm spiritual too." But there were many, if not most, who came to God with truly humble, repentant hearts.

2. (2) An assembly to separate themselves.

Then those of Israelite lineage separated themselves from all foreigners; and they stood and confessed their sins and the iniquities of their fathers.

a. Then those of Israelite lineage separated themselves from all foreigners: Those who were of the pure line of Israel came forth to confess the sin of their nation; they confessed their sins and the iniquities of their fathers.

b. Confessed their sins: This was important. They had to realize and admit their missing of God's mark.

i. How do we sin? The English word sin comes from the idea "to miss the mark." In an archery tournament, if one did not hit the target in the right place, they would say they "sinned." A sin might miss the target by an inch, or it might miss it by ten feet - but it was still a sin either way. We sin when we do what God has told us not to do (telling us either in His Word, in our conscience, or through legitimate authority), or when we do not do what God has told to do (telling us in Word, conscience, or authority). Not all sin is the same, but all sin is sin.

c. And the iniquities of their fathers: This was also important, because they had to admit that not only they were sinners, but they came from sinful ancestors. This was especially important in Israel, where there was a tradition of glorifying their forefathers.

i. This does not mean there was some type of "generational curse" that had to be broken. God does not punish the children for their father's sin, and it is evil to say He does (Ezekiel 18). We do recognize that those raised in an environment of sin may very well repeat those same sins, but not because they must - but because their environment made it an easy choice to make.

d. They stood and confessed: It should not seem strange that after such great victories, both with building and spiritually, that there was such humble repentance. This shows that repentance isn't something we finish after coming to Jesus. It is something that grows as we grow closer to Jesus.

i. "Repentance grows as faith grows. Do not make any mistake about it; repentance is not a thing of days and weeks, a temporary penance to be got over as fast as possible! No it is the grace of a lifetime, like faith itself. Repentance is the inseparable companion of faith." (Spurgeon)

ii. "How often the discovery of something new in the loveliness of the Lord Jesus has brought with it the discovery of some new corruption in our own hearts. . . . God will never plant the seed of His life upon the soil of a hard, unbroken spirit. He will only plant that seed where the conviction of His Spirit has brought brokenness, where the soil has been watered with the tears of repentance as well as the tears of joy." (Redpath)

iii. This great, humble gathering of God's people took place only two days after the end of the joyful celebration of the feast of tabernacles. They had drawn close to God, and now He is drawing them even closer!

3. (3) An assembly to hear God's Word and to worship Him.

And they stood up in their place and read from the Book of the Law of the LORD their God for one-fourth of the day; and for another fourth they confessed and worshiped the LORD their God.

a. They stood up in their place and read from the Book of the Law: The humble repentance and confession of sin would have been an incomplete work if it were not for hearing the Word and worship. God does not show us our sin just so we will humbly confess it, but so that we can walk on in what is right before Him.

i. "In light of the previous chapter we may take it that the reading was no mere stream of words, but punctuated with explanatory comments and applications to the present situation." (Kidner).

b. They confessed and worshipped the LORD their God: This brokenness of heart has led them to humbly come before God and hear His Word. A sure first step of revival is this brokenness of heart.

B. The prayer of repentance.

1. (4-5a) Those leading the congregation.

Then Jeshua, Bani, Kadmiel, Shebaniah, Bunni, Sherebiah, Bani, and Chenani stood on the stairs of the Levites and cried out with a loud voice to the LORD their God. And the Levites, Jeshua, Kadmiel, Bani, Hashabniah, Sherebiah, Hodijah, Shebaniah, and Pethahiah, said:

a. Then Jeshua, Bani . . .: This mentions those Levites and leaders gathered to lead the people in their humble confession. It shouldn't surprise us, or make us feel like failures, if we must be led into confession and repentance.

b. Stood on the stairs of the Levites and cried out with a loud voice: Obviously, all eight of these men did not pray the following prayer at the same time. Perhaps it was written out and they took turns, perhaps it was spontaneously prayed in succession, or perhaps (and according to tradition), Ezra prayed this prayer.

i. The following prayer is thought to be the longest prayer in the Bible - and yet takes only six and one half minutes to say. Prayer does not need to be long to be glorious and effective.

2. (5b-6) Praise to the God of all creation.

Stand up and bless the LORD your God Forever and ever! Blessed be Your glorious name, which is exalted above all blessing and praise! You alone are the LORD; You have made heaven, the heaven of heavens, with all their host, the earth and everything on it, the seas and all that is in them, and You preserve them all. The host of heaven worships You.

a. You have made heaven: After the encouragement to praise, Ezra gave a reason to praise - because this is the great God who made it all. Looking at the glory of God's creation gives us a reason to praise Him, to humble ourselves before Him, and to trust Him.

b. The host of heaven worships You: God wants us to praise Him, to humble ourselves before Him, and to trust Him - but He gives us good reason to. We sometimes want our own reasons, but God gives us plenty of His own reasons.

3. (7-8) Praise to the God who chose Abraham and made a covenant with him and his descendants.

You are the LORD God, who chose Abram, and brought him out of Ur of the Chaldeans, and gave him the name Abraham; You found his heart faithful before You, and made a covenant with him to give the land of the Canaanites, the Hittites, the Amorites, the Perizzites, the Jebusites, and the Girgashites; to give it to his descendants. You have performed Your words, for You are righteous.

a. You have performed Your words: This says to God, "Lord, You promised this land to Abraham and his descendants, and now here we are! Your promise is indeed true."

4. (9-15) Praise to the God who delivered Israel from Egypt and provided for them in the wilderness.

You saw the affliction of our fathers in Egypt, and heard their cry by the Red Sea. You showed signs and wonders against Pharaoh, against all his servants, and against all the people of his land. For You knew that they acted proudly against them. So You made a name for Yourself, as it is this day. And You divided the sea before them, so that they went through the midst of the sea on the dry land; and their persecutors You threw into the deep, as a stone into the mighty waters. Moreover You led them by day with a cloudy pillar, and by night with a pillar of fire, to give them light on the road which they should travel. You came down also on Mount Sinai, and spoke with them from heaven, and gave them just ordinances and true laws, Good statutes and commandments. You made known to them Your holy Sabbath, and commanded them precepts, statutes and laws, by the hand of Moses Your servant. You gave them bread from heaven for their hunger, and brought them water out of the rock for their thirst, and told them to go in to possess the land which You had sworn to give them.

a. You saw the affliction of our fathers in Egypt: A second sure sign of revival (following brokenness of heart) is reflection on the goodness of God. When our pride is cast down, and our hearts humble before God, we can begin to see Him for who He is - and when we see that, we see how good God is.

5. (16-17a) The sinful response of man to God's goodness.

But they and our fathers acted proudly, hardened their necks, and did not heed Your commandments. They refused to obey, and they were not mindful of Your wonders that You did among them. But they hardened their necks, and in their rebellion they appointed a leader to return to their bondage.

a. But they and our fathers: This was a terrible response to the great and good works of God on behalf of Israel. God had been so good to Israel, but they and our fathers acted proudly. Our sin is bad enough; but to consider we sin against a God who has only treated us well is far, far, worse.

c. Hardened their necks . . . refused to obey . . . were not mindful: This is a third sure sign of revival - recognition of our own sinfulness. When we humbly seek God, and see His goodness, we can't help but next to notice our own sinfulness - the blackness of our sin stands out against the brightness of God's purity and goodness.

6. (17b-21) God's gracious reply to rebellious Israel.

But You are God, ready to pardon, gracious and merciful, slow to anger, abundant in kindness, and did not forsake them. Even when they made a molded calf for themselves, and said, 'This is your god that brought you up out of Egypt,' and worked great provocations, yet in Your manifold mercies You did not forsake them in the wilderness. The pillar of the cloud did not depart from them by day, to lead them on the road; nor the pillar of fire by night, to show them light, and the way they should go. You also gave Your good Spirit to instruct them, and did not withhold Your manna from their mouth, and gave them water for their thirst. Forty years You sustained them in the wilderness, they lacked nothing; their clothes did not wear out and their feet did not swell.

a. But You are God, ready to pardon, gracious and merciful, slow to anger, abundant in kindness, and did not forsake them: God's gracious answer to the rebellion of Israel was glorious. Ready to pardon is especially wonderful, indicating that there is nothing keeping God from pardoning us except our refusal to come to Him through Jesus. He is ready to pardon, if we are ready to receive it.

b. Even when they made a molded calf for themselves: This was God's gracious response to Israel - even after they made the golden calf and worshipped it, He still did not forsake them. He still provided the cloud by day and the pillar of fire by night, He still guided them by His spirit, He still fed them and gave them water. Together it all shows not how special Israel was, but how special God is.

c. You sustained them in the wilderness: We are often impressed at how patient God is with the sinner; how He somehow holds back His terrible judgment against those people who deserve it so badly. Yet it seems that His patience toward us is even greater, those who have received so much more from Him, but still act like Israel did.

i. "God's mercy with a sinner is only equaled and perhaps outmatched by His patience with the saints, with you and me." (Redpath)

7. (22-31) The cycle of Israel's relationship with God.

Moreover You gave them kingdoms and nations, and divided them into districts. So they took possession of the land of Sihon, the land of the king of Heshbon, and the land of Og king of Bashan. You also multiplied their children as the stars of heaven, and brought them into the land which You had told their fathers to go in and possess. So the people went in and possessed the land; You subdued before them the inhabitants of the land, the Canaanites, and gave them into their hands, with their kings and the people of the land, that they might do with them as they wished. And they took strong cities and a rich land, and possessed houses full of all goods, cisterns already dug, vineyards, olive groves, and fruit trees in abundance. So they ate and were filled and grew fat, and delighted themselves in Your great goodness. Nevertheless they were disobedient and rebelled against You, cast Your law behind their backs and killed Your prophets, who testified against them to turn them to Yourself; and they worked great provocations. Therefore You delivered them into the hand of their enemies, who oppressed them; and in the time of their trouble, when they cried to You, You heard from heaven; and according to Your abundant mercies You gave them deliverers who saved them from the hand of their enemies. But after they had rest, they again did evil before You. Therefore You left them in the hand of their enemies, so that they had dominion over them; yet when they returned and cried out to You, You heard from heaven; and many times You delivered them according to Your mercies, and testified against them, that You might bring them back to Your law. Yet they acted proudly, and did not heed Your commandments, but sinned against Your judgments, "Which if a man does, he shall live by them." And they shrugged their shoulders, stiffened their necks, and would not hear. Yet for many years You had patience with them, and testified against them by Your Spirit in Your prophets. Yet they would not listen; therefore You gave them into the hand of the peoples of the lands. Nevertheless in Your great mercy You did not utterly consume them nor forsake them; for You are God, gracious and merciful.

a. So they ate and were filled and grew fat, and delighted themselves in Your great goodness: The cycle began with God showing His goodness to His people (You gave them kingdoms and nations) and with God's people being blessed.

b. Nevertheless they were disobedient and rebelled against You: Then, in the time of comfort and abundance, Gods' people turn from Him.

c. Therefore You delivered them into the hand of their enemies: Then, God brings correction - a "wake-up call" to His people.

d. And in the time of their trouble . . . they cried out to You; and God delivers them: You heard from heaven . . . You gave them deliverers: As a result, God's people then turn back to Him.

e. But after they had rest, they again did evil before You: Then, blessed and satisfied, God's people again turn from Him, and the cycle continues.

f. Nevertheless in Your great mercy You did not utterly consume them nor forsake them; for You are God, gracious and merciful: As the cycle continues, the motions of each cycle get deeper and deeper - but God doesn't change.

i. We sometimes feel as if God has gotten tired of us; that we can't ask him to forgive us for something He has forgiven us for so many times before. But God never gets tired of us, and never turns away the repentant heart.

8. (32-37) A plea to God for intervention.

Now therefore, our God, the great, the mighty, and awesome God, who keeps covenant and mercy: Do not let all the trouble seem small before You that has come upon us, our kings and our princes, our priests and our prophets, our fathers and on all Your people, from the days of the kings of Assyria until this day. However You are just in all that has befallen us; for You have dealt faithfully, but we have done wickedly. Neither our kings nor our princes, our priests nor our fathers, have kept Your law, nor heeded Your commandments and Your testimonies, with which You testified against them. For they have not served You in their kingdom, or in the many good things that You gave them, or in the large and rich land which You set before them; nor did they turn from their wicked works. Here we are, servants today! And the land that You gave to our fathers, to eat its fruit and its bounty, here we are, servants in it! And it yields much increase to the kings You have set over us, because of our sins; also they have dominion over our bodies and our cattle at their pleasure; and we are in great distress.

a. The great, the mighty, and awesome God, Who keeps covenant and mercy: Because of who God is, and because of who they are (rebellious and wicked), they needed God to do the work of saving them from their enemies.

i. Israel, at this time, was not an independent nation - they were a province of the Empire of Persia, and were under heavy Persian taxes and obligations. They ask God to deliver them once again from this oppression!

b. You are just in all that has befallen us: This gives a good description of what real confession is all about. It recognizes that God is right and we are wrong (but we have done wickedly). Confession is agreeing with God about both things.

i. "It is a tremendous moment in a Christians' life when he can honestly look up into the face of God and say, 'Yes, Lord, You are right and I am wrong,' when he stops arguing with God, and drops his controversy. He says, 'Lord, yes. I've got what I deserved in this situation. You are right; I am wrong.' That is the thing for which God has been working in your life and mine from the very moment of our conversion." (Redpath)

9. (38) Conclusion: a point of decision.

And because of all this, we make a sure covenant, and write it; our leaders, our Levites, and our priests seal it.

a. We make a sure covenant: Israel needed to come to this place, where knowing who God is, and knowing who they are, they come and make a covenant with God - even writing it down - to commit themselves to His ways.

b. We make a sure covenant, and write it: The fourth sure sign of revival - after brokenness of heart, after reflection on God's goodness, after recognition of our sinfulness, is a renewal of our obedience. We come to a place of decision, so this work of God is not just a wonderful experience, but something that shapes our future.

i. God's work in us often must come to a place of decision - where He wants us to make a stand for Him, and against some other things. If you need a point of decision, Alan Redpath gave these self-examination questions, to give an idea how:

What about my relationship with men?

Am I consciously or unconsciously creating the impression that I am a better man than I really am? Is there the least suspicion of hypocrisy in my life? Am I honest in all my words and acts? Do I exaggerate?

Am I reliable? Can I be trusted? Do I confidentially pass on what was told to me in confidence? Do I grumble and complain in the church?

Am I jealous, impure, irritable, touchy, distrustful? Am I self-conscious, self-pitying, or self-justifying? Am I proud? Do I thank God I am not as other people? Is there anyone I fear, or dislike, or criticize, or resent? If so, what am I doing about it?

What about my devotion to God?

Does the Bible live to me? Do I give it time to speak to me? Do I go to bed in time and do I get up in time?

Am I enjoying my prayer life today? Did I enjoy it this morning? When I am involved in a problem in life, do I talk about it or pray about it?

Am I disobeying God in anything, or insisting upon doing something about which my conscience is very uneasy?

When did I last speak to someone else with the object of trying to win him for Christ?

Am I a slave to books, dress, friends, work, or what others think? How do I spend my spare time?

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Nehemiah (Book Introduction)

NEHEMIAH appears to have been the author of this book, from his usually writing in his own name, and indeed, except in those parts which are unmistakably later editions or borrowed from public documents, he usually employs the first person. The major portion of the book is occupied with a history of Nehemiah's twelve years' administration in Jerusalem, after which he returned to his duties in Shushan. At a later period he returned with new powers and commenced new and vigorous measures of reform, which are detailed in the later chapters of the book.

JFB: Nehemiah (Outline)

• NEHEMIAH, UNDERSTANDING BY HANANI THE AFFLICTED STATE OF JERUSALEM, MOURNS, FASTS, AND PRAYS. (Neh 1:1-3)
• HIS PRAYER. (Neh 1:4-11)
• ARTAXERXES, UNDERSTANDING THE CAUSE OF NEHEMIAH'S SADNESS, SENDS HIM WITH LETTERS AND A COMMISSION TO BUILD AGAIN THE WALLS OF JERUSALEM. (Neh. 2:1-20)
• THE NAMES AND ORDER OF THEM THAT BUILDED THE WALL OF JERUSALEM. (Neh. 3:1-32)
• WHILE THE ENEMIES SCOFF, NEHEMIAH PRAYS TO GOD, AND CONTINUES THE WORK. (Neh 4:1-6)
• THE PEOPLE COMPLAIN OF THEIR DEBT, MORTGAGE, AND BONDAGE. (Neh 5:1-5)
• THE USURERS REBUKED. (Neh 5:6-19)
• SANBALLAT PRACTISES AGAINST NEHEMIAH BY INSIDIOUS ATTEMPTS. (Neh. 6:1-19)
• NEHEMIAH COMMITS THE CHARGE OF JERUSALEM TO HANANI AND HANANIAH. (Neh 7:1-4)
• GENEALOGY OF THOSE WHO CAME AT THE FIRST OUT OF BABYLON. (Neh. 7:5-38)
• OF THE PRIESTS. (Neh. 7:39-73)
• RELIGIOUS MANNER OF READING AND HEARING THE LAW. (Neh 8:1-8)
• THE PEOPLE COMFORTED. (Neh 8:9-15)
• THEY KEEP THE FEAST OF TABERNACLES. (Neh 8:16-18)
• A SOLEMN FAST AND REPENTANCE OF THE PEOPLE. (Neh 9:1-3)
• THE LEVITES CONFESS GOD'S MANIFOLD GOODNESS, AND THEIR OWN WICKEDNESS. (Neh. 9:4-38)
• THE NAMES OF THOSE WHO SEALED THE COVENANT. (Neh. 10:1-27)
• POINTS OF THE COVENANT. (Neh 10:29-39)
• THE RULERS, VOLUNTARY MEN, AND EVERY TENTH MAN CHOSEN BY LOT, DWELL AT JERUSALEM. (Neh 11:1-2)
• THEIR NAMES. (Neh. 11:3-36)
• PRIESTS AND LEVITES WHO CAME UP WITH ZERUBBABEL. (Neh 12:1-9)
• SUCCESSION OF THE HIGH PRIESTS. (Neh. 12:10-47)
• UPON THE READING OF THE LAW SEPARATION IS MADE FROM THE MIXED MULTITUDE. (Neh 13:1-9)
• NEHEMIAH REFORMS THE OFFICERS IN THE HOUSE OF GOD. (Neh 13:10-14)
• THE VIOLATION OF THE SABBATH. (Neh. 13:15-31)

TSK: Nehemiah (Book Introduction)

Of Nehemiah, the author and principal actor in the events recorded in this book, the Jews speak as one of the greatest men of their nation. His concern for his country entitles him to the character of the first patriot that ever lived. Descended, according to some, of the family of Aaron, or according to others, of the tribe of Judah and allied to the royal family of David, in the course of Divine Providence, he was a captive in Babylon, but there his excellences were so apparent, that he was chosen by the Persian king to fill an office the most respectable and the most confidential in the whole court. Here he lived in ease and affluence. he lacked no good thing; and here he might have continued to live, in the same affluence, and in the same confidence; but he could enjoy neither, so long as he knew his people distressed, the sepulchres of his fathers trodden under foot, the altars of his God overturned, and his worship either totally neglected or corrupted. He sought the peace of Jerusalem; prayed for it; and was willing to sacrifice wealth, ease, safety, and even life itself, if he might be the instrument of restoring the desolations of Israel. And God, who saw the desire of his heart, and knew the excellences with which he had endowed him, granted his request, and gave him the high honour of restoring the desolated city of his ancestors, and the pure worship of their God. The opposition of Sanballat and the Samaritans, and the firmness and zeal with which he repelled their insults and ineffectual efforts cannot be read without the liveliest emotions; and will afford to the latest times, a noble and animating example of distinguished patriotism, united with the sincerest devotion to the interests of religion. The virtue and piety of this great and good man, appear with equal lustre in the numerous and important reformations he effected. He relieved the people from their hardships and oppressions, by abolishing the harsh and usurious practices of the nobles and rulers; gave up his own revenue, as governor of the province, for the benefit of the people; and, as a further means of conciliating their affections, exhibited an example of the most princely hospitality. As the best security for good morals, and the better observance of the laws of God, he re-established the offices of public worship, and prevented the profanation of the sabbath, which had arrived at a shameful excess; he furnished the returned captives with authentic registers, and enabled them, in the best manner possible, after so long and calamitous an interval, to trace the genealogies, and claim the inheritance of their respective families; and further, he accomplished the separation of the Jewish people from the mixed multitude, with which they had been incorporated, and annulled the numerous marriages which they had made with heathens and idolaters of every description. For disinterestedness, philanthropy, patriotism, prudence, courage, zeal, humanity, and every virtue that constitutes a great mind, and proves a soul in deep communion with God, Nehemiah will ever stand conspicuous among the greatest men of the Jewish nation; and an exemplar worthy of being copied by the first patriots in every nation under heaven.

TSK: Nehemiah 9 (Chapter Introduction)

Overview

Neh 9:1, A solemn fast, and repentance of the people; Neh 9:4, The Levites make a religious confession of God’s goodness, and their wickedness.

Poole: Nehemiah 9 (Chapter Introduction)

CHAPTER 9

The solemn fast and repentance of the people, Neh 9:1,2 ; and the manner of it, Neh 9:3 . The Levites confess and bless God for his goodness to them and their fathers, Neh 9:4-8 , in Egypt, Neh 9:9,10 ; in their journey out of it, Neh 9:11,12 ; upon Mount Sinai, Neh 9:13,14 ; in their journey towards Canaan, Neh 9:15-18 ; in the wilderness, Neh 9:19-21 ; in driving out the nations before them, Neh 9:22-26 ; in hearing their prayer when in trouble, and saving them, Neh 9:27-31 . They confess their sins, Neh 9:32-37 ; and seal a covenant, Neh 9:38 .

MHCC: Nehemiah (Book Introduction)

The Old Testament history closes with the book of Nehemiah, wherein is recorded the workings of his heart, in the management of public affairs; with many devout reflections.

MHCC: Nehemiah 9 (Chapter Introduction)

(Neh 9:1-3) A solemn fast.

(v. 4-38) Prayer and confession of sin.

Matthew Henry: Nehemiah (Book Introduction)

An Exposition, with Practical Observations, of The Book of Nehemiah

This book continues the history of the children of the captivity, the poor Jews, that had lately returned out of Babylon to their own land. At this time not only the Persian monarchy flourished in great pomp and power, but Greece and Rome began to be very great and to make a figure. Of the affairs of those high and mighty states we have authentic accounts extant; but the sacred and inspired history takes cognizance only of the state of the Jews, and makes no mention of other nations but as the Israel of God had dealings with them: for the Lord's portion is his people; they are his peculiar treasure, and, in comparison with them, the rest of the world is but as lumber. In my esteem, Ezra the scribe and Nehemiah the tirshatha, though neither of them ever wore a crown, commanded an army, conquered any country, or was famed for philosophy or oratory, yet both of them, being pious praying men, and very serviceable in their day to the church of God and the interests of religion, were really greater men and more honourable, not only than any of the Roman consuls or dictators, but than Xenophon, or Demosthenes, or Plato himself, who lived at the same time, the bright ornaments of Greece. Nehemiah's agency for the advancing of the settlement of Israel we have a full account of in this book of his own commentaries or memoirs, wherein he records not only the works of his hands, but the workings of his heart, in the management of public affairs, inserting in the story many devout reflections and ejaculations, which discover in his mind a very deep tincture of serious piety and are peculiar to his writing. Twelve years, from his twentieth year (Neh 1:1) to his thirty-second year (Neh 13:6), he was governor of Judea, under Artaxerxes king of Persia, whom Dr. Lightfoot supposes to be the same Artaxerxes as Ezra has his commission from. This book relates, I. Nehemiah's concern for Jerusalem and the commission he obtained from the king to go thither, Neh 1:1-11, 2. II. His building the wall of Jerusalem notwithstanding the opposition he met with, ch. 3, 4. III. His redressing the grievances of the people, ch. 5. IV. His finishing the wall, ch. 6. V. The account he took of the people, ch. 7. VI. The religions solemnities of reading the law, fasting, and praying, and renewing their covenants, to which he called the people (ch. 8-10). VII. The care he took for the replenishing of the holy city and the settling of the holy tribe, ch. 11, 12. VIII. His zeal in reforming various abuses, ch. 13. Some call this the second book of Ezra, not because he was the penman of it, but because it is a continuation of the history of the foregoing book, with which it is connected (Neh 1:1). This was the last historical book that was written, as Malachi was the last prophetical book, of the Old Testament.

Matthew Henry: Nehemiah 9 (Chapter Introduction)

The tenth day of the seventh month between the feast of trumpets (Neh 8:2) and the feast of tabernacles (Neh 9:14) was appointed to be the day of atonement; we have no reason to think but that it was religiously observed, though it is not mentioned. But here we have an account of an occasional fast that was kept a fortnight after that, with reference to the present posture of their affairs, and it was, as that, a day of humiliation. There is a time to weep as well as a time to laugh. We have here an account. I. How this fast was observed (Neh 9:1-3). II. What were the heads of the prayer that was made to God on that occasion, wherein they made a thankful acknowledgment of God's mercies, a penitent confession of sin, and a humble submission to the righteous hand of God in the judgments that were brought upon them, concluding with a solemn resolution of new obedience (v. 4-38).

Constable: Nehemiah (Book Introduction)

Introduction

Title

This book, like so many others in the Old Testament, received its title from its principle character. The Septuagint (Greek) translation also had the same title, as does the Hebrew Bible.

As I mentioned in my notes on Ezra, the Jews kept Ezra and Nehemiah together for many years. The reason was the historical continuity that flows from Ezra through Nehemiah.

Writer and Date

The use of the first person identifies the author as Nehemiah, the governor of the Persian province of Judah (1:1-2:20; 13:4-31). His name means "Yahweh has comforted."

The mention of Darius the Persian in 12:22 probably refers to Darius II, the successor of Artaxerxes I (Longimanus).¹ Darius ruled from 423-404 B.C. The text refers to an event that took place in Darius' reign (12:22). Therefore Nehemiah must have written the book sometime after that reign began. Since there are no references to Nehemiah's age in the text, it is hard to estimate how long he may have lived. When the book opens, he was second in command under King Artaxerxes (cf. Daniel). If he was 40 years old then and 41 when he reached Jerusalem in 444 B.C., he would have been 62 years old in 423 B.C. when Darius replaced Artaxerxes. Consequently he probably wrote the book not long after 423 B.C., most likely before 400 B.C.²

Scope

The years of history the book covers are 445-431 B.C. or perhaps a few years after that.

In 445 B.C. (the twentieth year of Artaxerxes' reign, 1:1) Nehemiah learned of the conditions in Jerusalem that led him to request permission to return to Judah (2:5). He arrived in Jerusalem in 444 B.C. and within 52 days had completed the rebuilding of the city walls (6:15).

In 432 B.C. Nehemiah returned to Artaxerxes (13:6). He came back to Jerusalem after that, probably in a year or so. The record of his reforms following that return is in the last chapter of this book. Apparently Nehemiah completed all of them in just a few weeks or months.

Even though the book spans about 15 years, most of the activity Nehemiah recorded took place in 445-444 B.C. (chs. 1-12) and in 432-431 B.C. (ch. 13).

Chronology of the Book of Nehemiah
445	Nehemiah learned of conditions in Jerusalem and requested a leave of absence from Artaxerxes.
444	He led the Jews to Jerusalem. Repairs on the wall of Jerusalem began. The Jews completed rebuilding the walls. Nehemiah promoted spiritual renewal among the returnees.
443
442
441
440
439
438
437
436
435
434
433
432	Nehemiah returned to Artaxerxes ending his 12 years as governor of Judah. Malachi may have prophesied in Jerusalem.
431	Nehemiah may have returned to Jerusalem and began his second term as governor. More religious reforms apparently began.
430
429
428
427
426
425
424
423	Darius II began to reign.

Message³

For many years, believers regarded Ezra and Nehemiah as twin books. They called them 1 and 2 Ezra (or Esdras, the Greek transliteration of Ezra). Jerome, who lived in the fourth century A.D., gave 2 Ezra the name Nehemiah. This fact illustrates the close relationship that exists between these two books. A single story begins in Ezra and ends in Nehemiah. The history they record covers about 110 years (538-430 B.C.).

Let us notice three things about the returned exiles in this period, the restoration period, that God revealed in this Book of Nehemiah.

The people in view are the approximately 97,000 Israelites who returned from captivity, the remnant. They had no conscious national influence that arose from their purpose as a nation. They did not have much messianic hope either. There is no reference to this hope in Ezra, Nehemiah, or Esther.

The purpose of God was that His people should return to His Law. The civil reformation was secondary to the reading of the Law that took place in Jerusalem. The reading of the Law (ch. 8) led to the praying of the Levites (ch. 9), and that resulted in the making of a covenant (ch. 10). God's purpose was to put Israel back under the Law until Christ would come.

The Potter at work in this book continues the task of reshaping that He began in Ezra. His primary instrument at this time was Nehemiah. Nehemiah was not a king, a priest, or a prophet, but an ordinary citizen. He held a cabinet-level position under Artaxerxes, the Persian monarch. He became the governor of Judah later. Generally the kings of Israel had failed, the people had ignored the prophets, and the priests were corrupt. Therefore God chose a common man who built a wall around Jerusalem in a little over seven weeks so the people could give concentrated attention to the reading and exposition of God's Word. Nehemiah was a man like others God used before him, a man who lived and walked by faith. Joshua was such a person and was also neither king, prophet, nor priest. Nehemiah did for Israel in his day what Joshua had done in his.

Notice next three things about Nehemiah.

Nehemiah had an attitude of faith. He had remarkable confidence in God. This never wavered. He wanted to see God's purposes fulfilled (1:1-4). He expressed his concern in his inquiry and sorrow. His prayer and sorrow show his confidence in God's power (1:5-2:4; 4:9). Furthermore he purposed to cooperate with God so God's will would happen. He expressed this commitment in his activity.

Nehemiah also acted in faith. We can see his faith in three activities.

1. He acted cautiously (5:7). He examined the wall secretly and silently. Then he divided the work so every man built near his own house. This guaranteed the personal interest and diligence of the workers.

2. He acted courageously (13:11, 17). He started by himself, single-handedly. Then he stuck with the work determinedly until he finished it.

3. He acted without compromise.

He did not compromise with the enemies outside the wall. They tried to get him to compromise by using contempt (4:3), then conspiracy (4:8), and then cunning (6:2).

He did not compromise with the Jews inside the wall either. He did not allow the nobles to continue charging their poorer brothers interest (5:5). He did not allow a priest to give lodging to the enemy (13:4-5). Furthermore he did not permit mixed marriages with non-Jews (13:23).

Finally, Nehemiah achieved by faith. The workers built the walls in only 52 days. Nehemiah settled the people in the city and its suburbs. He expounded and enforced the Law of God. He also provided a place where the people could wait for God's salvation.

Combining Nehemiah's times with his character we get the message of this book. Nehemiah proves that seemingly impossible things are possible through prayer and hard work when people determine to trust and obey God, and when they put His interests first.

Like Nehemiah we live in dark times (cf. Isa. 50:10). We too have to deal with indifferent multitudes. As in his day, there is widespread disloyalty to God's truth today. As then, there is lack of enthusiasm for God's plans and purposes now. Not many Christians want to devote their every waking moment to the task God has commanded us to do.

Like Nehemiah we need to walk by faith in these dark times (cf. Hab. 2:4). We need to be as sure of God as he was. We need to act with God and for God even though it means strenuous effort. We also need to decline all compromise with those outside and inside the church. We need to trust God, to do our day's work faithfully, and leave the future to Him. May we all follow this great man's example of faith. May we live one day at a time (Matt. 6:11).

Constable: Nehemiah (Outline)

Outline

I. The fortification of Jerusalem chs. 1-7

A. The return under Nehemiah chs. 1-2

1. The news concerning Jerusalem 1:1-3

2. The response of Nehemiah 1:4-11

3. The request of Nehemiah 2:1-8

4. The return to Jerusalem 2:9-20

B. The rebuilding of the walls 3:1-7:4

1. The workers and their work ch. 3

2. The opposition to the workers ch. 4

3. The strife among the workers ch. 5

4. The attacks against Nehemiah 6:1-14

5. The completion of the work 6:15-7:4

C. The record of those who returned 7:5-72

II. The restoration of the Jews chs. 8-13

A. The renewal of the Mosaic Covenant chs. 8-10

1. The gathering of the people ch. 8

2. The prayer of the people ch. 9

3. The renewed commitment of the people ch. 10

B. The residents of the land 11:1-12:26

1. The residents of Jerusalem 11:1-24

2. The residents of the outlying towns 11:25-36

3. The priests and Levites 12:1-26

C. The dedication of the wall 12:27-47

1. Preparations for the dedication 12:27-30

2. The dedication ceremonies 12:31-47

D. The reforms instituted by Nehemiah ch. 13

1. The exclusion of foreigners 13:1-3

2. The expulsion of Tobiah 13:4-9

3. The revival of tithing 13:10-14

4. The observance of the Sabbath 13:15-22

5. The rebuke of mixed marriages 13:23-29

6. The summary of Nehemiah's reforms 13:30-31

Constable: Nehemiah

Nehemiah

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Copyright 2003 by Thomas L. Constable

Haydock: Nehemiah (Book Introduction)

THE BOOK OF NEHEMIAS;

commonly called THE SECOND BOOK OF ESDRAS.

INTRODUCTION.

This Book takes its name from the writer, who was cup-bearer to Artaxerxes, (surnamed Longimanus ) king of Persia, and was sent by him with a commission to rebuild the walls of Jerusalem. It is also called the Second Book of Esdras, because it is a continuation of the history begun by Esdras, of the state of the people of God after their return from captivity. (Challoner) --- Genebrard believes that the latter wrote the work. But how long must he thus have lived? and how come the lists to vary so much? (Calmet) --- We may allow that these variations are owing to the mistakes of transcribers, (1 Esdras ii. 1.) for the writer of both works was certainly inspired. Esdras lived a long time along with Nehemias; (chap. xii. 35.) and he may have left memorials, as well as the latter, from which the present work seems to be compiled. (Haydock) --- Some additions have been made since the days of Nehemias, articularly chap. xii. to ver. 26, or at least (Calmet) the five last of these verses. (Capel.) (Chronicles) --- The passage cited from the commentaries of Nehemias, (2 Machabees ii. 13.) is not to be found here; which shews that we have not his entire work, but only an abridgment, in which the author has adopted his words, with some few alterations. The fifth chapter seems to be out of its place, and also the dedication of the walls, chap. xii. 27. Nehemias was a person in great favour at the court of Persia; and of high birth, probably of the royal family, (Eusebius; Isidore; Genebrard in Chron.) as most of the ancients believe that all who governed, till the time of the Asmoneans, were of the tribe of Juda. Hence he styles Hanani his brother, (chap. i. 2.) and declines entering into the temple, chap. vi. 11. His name never occurs among the priests; and though we read [in] 2 Machabees i. 18, 21, jussit sacerdos Nehemias, (Tirinus) the Greek has, "Nehemias order the priests;" Greek: iereis: (Calmet; Huet; Du Hamel) and the title of priest sometimes is given to laymen at the head of affairs. (Haydock) --- In this character Nehemias appeared, by order of Artaxerxes: and notwithstanding the obstructions of the enemies of Juda, rebuilt the walls of Jerusalem, and returned after twelve years to court, making a second visit to his own country, a little before the death of the king, whom he probably survived only one year, dying the year of the world 3580, about thirty years after he had been appointed governor. (Calmet) --- In the two first chapters, we behold his solicitude for the welfare of his country, in the ten following his success, and in the last what abuses he corrected. (Worthington) --- He renewed the covenant with God, (chap. ix., and x.) sent for the sacred fire, and established a library at Jerusalem, 2 Machabees i. 19, 34., and ii. 13. (Haydock)

Gill: Nehemiah (Book Introduction)

INTRODUCTION TO NEHEMIAH

This book is, by the authors of the Vulgate Latin and Arabic versions, called the "Second" Book of Ezra, it being a continuation of the same history, and was by the Jews reckoned as one book with Ezra; Kimchi on Isa 9:7, calls it Ezra, so the Talmud ^a; and it has been quoted by Christian writers under his name; see the argument of the book of Ezra; but not as if it was written by him; for it is a clear case it was written by Nehemiah, whose name it bears, as appears from Neh 1:1 and throughout Nehemiah speaks of himself under the first person; and the style also is very different from that of Ezra, being plainer and easier than his. It has always had a place in the canon of Scriptures, both with Jews and Christians; and is of use to show the fulfilment of the prophecy of Zechariah, and especially of Daniel concerning the building of the wall of Jerusalem in troublesome times; to carry on the history of the Jews, and describe the state of the church in those times, what opposition was made to it, and what enemies it had, and what must be expected when any work of God is set about; it is the last of the historical books that was written, as is thought, and contains an history of the space of about twelve years, from the twentieth of Artaxerxes to the thirty second of his reign, see Neh 1:1.

Gill: Nehemiah 9 (Chapter Introduction)

INTRODUCTION TO NEHEMIAH 9

In this chapter we have an account of a fast kept by the Jews, which was observed, as by outward acts of humiliation, so by confession of sin, reading the law, and worshipping the Lord, Neh 9:1 and of a long prayer that the Levites made, in which they celebrate the divine perfections, take notice of various instances of the goodness of God to the people of Israel, acknowledge their manifold transgressions, observe the Lord's correction of them for them, in which they own he was righteous, Neh 9:4.