Text -- Nehemiah 9:4 (NET)

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.

Commentary -- Word/Phrase Notes (per phrase)

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.

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.

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

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).

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.

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)

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.

Commentary -- Verse Notes / Footnotes

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.”

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 9:4-38

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 9:4-38

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 9:4-5

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.).

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).

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

Bibliography

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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.