�EHEMIAH 9 COMME�TARYEDITED BY GLE�� PEASE

The Israelites Confess Their Sins

1 On the twenty-fourth day of the same month,

the Israelites gathered together, fasting and

wearing sackcloth and putting dust on their

heads.

BAR�ES, "The festival lasted from the 15th day of the 7th month to the first. The 22nd day was a day of solemn observance Neh_8:18. One day seems to have been allowed the people for rest; and then the work of repentance, for which they had shown themselves ready Neh_8:9, was taken in hand, and a general fast was proclaimed.

CLARKE, "Now in the twenty and fourth day - The feast of trumpets was on the first day of this month; on the fourteenth began the feast of tabernacles, which, lasting seven days, finished on the twenty-second; on the twenty-third they separated themselves from their illegitimate wives and children; and, on the twenty-fourth, they held a solemn day of fasting and confession of sin, and reading the law, which they closed by renewing their covenants.

GILL, "Now in the twenty fourth day of this month,.... The seventh month, the month Tisri or September, two days after the feast of tabernacles was ended:

the children of Israel were assembled with fasting, and with sackclothes, and earth upon them; which were all outward tokens of mourning and humiliation, see Joe_1:8 which they could not show during the festival; but that being over, they return to it, see Neh_8:9.

HE�RY 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.

JAMISO�, "Neh_9:1-3. A solemn fast and repentance of the people.

Now in the twenty and fourth day of this month — that is, on the second day after the close of the feast of tabernacles, which commenced on the fourteenth and terminated on the twenty-second (Lev_23:34-37). The day immediately after that feast, the twenty-third, had been occupied in separating the delinquents from their unlawful wives, as well, perhaps, as in taking steps for keeping aloof in future from unnecessary intercourse with the heathen around them. For although this necessary measure of reformation had been begun formerly by Ezra (Ezr_10:1-17), and satisfactorily accomplished at that time (in so far as he had information of the existing abuses, or possessed the power of correcting them) yet it appears that this reformatory work of Ezra had been only partial and imperfect. Many cases of delinquency had escaped, or new defaulters had appeared who had contracted those forbidden alliances; and there was an urgent necessity for Nehemiah again to take vigorous measures for the removal

of a social evil which threatened the most disastrous consequences to the character and prosperity of the chosen people. A solemn fast was now observed for the expression of those penitential and sorrowful feelings which the reading of the law had produced, but which had been suppressed during the celebration of the feast; and the sincerity of their repentance was evinced by the decisive steps taken for the correction of existing abuses in the matter of marriage.

K&D, "On the twenty-second of Tishri was the Hazereth of the feast of tabernacles; on the twenty-fourth the congregation re-assembled in the temple, “with fasting and with sackcloths (penitential garments made of hair; 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 and heaviness of heart.

BE�SO�, "�ehemiah 9:1. �ow in the twenty and fourth day — The feast of

tabernacles began on the fourteenth day, and ended on the twenty-second, all which

time mourning had been forbidden, as contrary to the nature of the feast, which was

to be kept with joy. But now, on the twenty-fourth, the next day but one after the

feast, their consciences having been fully awakened, and their hearts filled with grief

for their sins, which they were not allowed to express in that time of public joy, they

resume their former thoughts, and, recalling their sins to mind, set apart a day for

solemn fasting and humiliation.

COFFMA�, "Verse 1

ISRAEL'S CO�FESSIO� OF THEIR SI�S A�D THEIR OATH OF

ALLEGIE�CE TO THE GOD OF THEIR FATHERS

This chapter seems rather long, but no chapter could be long enough for an

adequate record of the repeated apostasies of God's Chosen People. �evertheless,

this abbreviation of them, along with the earnest confession of all the people,

appears as one of the redeeming moments in the history of Israel, and as one of the

stars in their crown of glory.

Despite all the wretched sins and shortcomings of Israel, there was indeed a

righteous remnant that included the blessed apostles and prophets of the �ew

Testament who were able, through the grace and blessing of God, to resist and

effectually defy the brutal godlessness of the Three False Shepherds (Zechariah 11)

and the hapless majority of racial Israel, led by the Pharisees, Sadducees and

Herodians, and to welcome the Dayspring from on High. That glorious Righteous

Remnant of Israel ushered in the Kingdom of God on the first Pentecost after the

resurrection of Jesus Christ. In this wonderful chapter, we doubtless have some of

the ancestors of that Righteous Remnant.

THE LEVITES LEAD ISRAEL I� CO�FESSI�G THEIR SI�S

"�ow in the twenty and fourth day of this month the children of Israel were

assembled with fasting, and with sackcloth, and earth upon them. And the seed of

Israel separated themselves from all foreigners, and stood and confessed their sins,

and the iniquities of their fathers. And they stood up in their place, and read in the

book of the law of Jehovah their God a fourth part of the day; and another fourth

part they confessed, and worshipped Jehovah their God. Then stood up upon the

stairs of the Levites Jeshua, and Bani, Kadmiel, Shebaniah, Bunni, Sherebiah, Bani,

and Chenani, and cried with a loud voice unto Jehovah their God."

All of this great outpouring of grief and confession took place as a result of reading

God's law. "They had clearly desired to do this earlier (�ehemiah 8:9); but it would

have been inappropriate during the feast."[1] Therefore, they rallied for that

purpose on the twenty fourth day of that same seventh month, the next month after

the wall was built; and "This was only the second day after the conclusion of the

Feast of Tabernacles."[2]

A very important revelation of this chapter is that it was the Levites, and not the

priests, who led Israel in this penitential prayer of confession and praise of God.

From the Book of Malachi, we learn of the near total apostasy of the Jewish

priesthood; and in Zechariah, they are clearly revealed as the false shepherds who

destroyed the nation. There is not a word in this chapter that even hints of any

priestly participation in this great repentance, confession and prayer. Some of them

were even traitors in the employ of Tobiah and had even conspired to murder

�ehemiah.

"The seed of Israel separated themselves from all foreigners" (�ehemiah 9:2). Keil

noted that, "This is not primarily a reference to the dissolution of illegal marriages,

but it is rather a voluntary renunciation of all connection with the heathen and of

heathen customs."[3]

"Then stood up upon the stairs ... Levites" (�ehemiah 9:4). "The stairs mentioned

here are those leading up to the platform or podium, which had been used for the

reading of the Law."[4]

There follows at this point in the chapter a rather long prayer, ending in the solemn

commitment of the people to be faithful to the God of Israel.

COKE, "�ehemiah 9:1. In the twenty-and-fourth day of this month— The feast of

tabernacles being ended, a day was appointed for a solemn fast; when they

assembled; confessed their sins; deprecated the judgments due to the iniquity of

their fathers; acknowledged the omnipotence of God in creating and preserving all

things; disclaimed all dependance upon that host of heaven which they confessed to

be the creatures of God, �ehemiah 9:6.; and enumerated his gracious mercies in

their manifold deliverances from their enemies and persecutors.

TRAPP, " �ow in the twenty and fourth day of this month the children of Israel

were assembled with fasting, and with sackclothes, and earth upon them.

Ver. 1. �ow in the twenty and fourth day] A day after the feast of tabernacles, they

keep a solemn fast:

Usque adeo nihil est, ex omni parte, beatum.

There is in this present life an interchange of all things, a succession of feasting and

fasting. Of the best, while here it may be said, as Pliny doth of Metellus, Infelix dici

non debet, felix non potest; unhappy you cannot call him, happy you may not (lib.

vii. cap. 47). One compareth him to the Ark, which was ever transported, till settled

in Solomon’s Temple; another to quicksilver, which hath in itself a principle of

motion, but not of rest.

The children of Israel were assembled with fasting] As Epaminondas walked heavily

the day after his triumph. Deadness of spirit is apt to follow our liveliest joys; but

that must be looked to, and security prevented, which is wont to seize upon men

after holy duties; like as worms and wasps eat the sweetest fruits. These fasters had

wept at the hearing of the law, and were stilled by the Levites, �ehemiah 8:11,

because it was unseasonable. �ow the feast being over, and their hearts yet full of

grief for their great sin in taking strange wives (not yet put away, though they had

vowed to do it, Ezra 10:3, &c.), they first put away those wives on the twenty-third

day, and then humble themselves by fasting and prayer on this twenty-fourth day;

being wrought thereunto by the reading of the law, as is implied in the next verse.

And with sackcloth] As acknowledging themselves unworthy of the coarsest

clothing; and that, but for shame, they would have stripped themselves naked.

And earth upon them] As those that had forfeited all, and deserved to be as far

underground as now they were above.

CO�STABLE, "Verses 1-4

The preparations for prayer9:1-4

Two days after the solemn assembly ( �ehemiah 8:18), the people were still

mourning over their sins ( �ehemiah 9:1). This was a genuine spiritual revival. In

obedience to God"s Law the people broke off forbidden alliances with non-Jews (cf.

Deuteronomy 23:3-8). They also confessed their ancestors" sins as well as their own,

listened to the reading of the Law, and worshipped God ( �ehemiah 9:2-3). Seven

Levites led the people in confession and worship ( �ehemiah 9:4).

"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 -�ehemiah.

They felt their solidarity with past generations." [�ote: Fensham, p223.]

". . . "separation" [ �ehemiah 9:2] has nothing to do with simply disliking someone.

Separation has to do, principally, with religious commitment-with the idea of

covenant." [�ote: Holmgren, p129.]

LA�GE, "�ehemiah 9:1. The twenty and fourth day of this month.—The ’Atzereth

was the 22 d day of Tisri. Two days after is this special day of fasting and

confession. It must not be confounded with the Yom-hak-kippurim or Day of

Atonement, which was the 10 th of Tisri.

Earth upon them,i.e., on their heads (see 1 Samuel 4:12). Both earth and ashes were

used on the head as a sign of sorrow. Comp. 2 Samuel 13:19. Our Eng. version has

written here sackclothes, but everywhere else has used sackcloth for the Heb. plural.

This fasting, mourning and confession was not a swing of the pendulum to the other

extreme from the joy and gladness of the Tabernacle’s feast, but the action of the

same religious spirit which recognized God’s great favors, but which at the same

time recognized the great errors of the people.

EXPOSITOR'S BIBLE COMME�TARY, "THE RELIGIO� OF HISTORY

�ehemiah 9:1-38

AFTER the carnival-Lent. This Catholic procedure was anticipated by the Jews in

the days of Ezra and �ehemiah. The merry feast of Tabernacles was scarcely over,

when, permitting an interval of but a single day, the citizens of Jerusalem plunged

into a demonstration of mourning-fasting, sitting in sackcloth, casting dust on their

heads, abjuring foreign connections, confessing their own and their fathers’ sins.

Although the singular revulsion of feeling may have been quite spontaneous on the

part of the people, the violent reaction to which it gave rise was sanctioned by the

authorities. In an open-air meeting which lasted for six hours-three of Bible-reading

and three of confession and worship-the Levites took the lead, as they had done at

the publication of The Law a few weeks earlier. But these very men had rebuked the

former outburst of lamentation. Must we suppose that their only objection on that

occasion was that the mourning was then untimely, because it was indulged in at a

festival, whereas it ought to have been postponed to a fast day? If that were all, we

should have to contemplate a miserably artificial condition of affairs. Real emotions

refuse to come and go at the bidding of officials pedantically set on regulating their

alternate recurrence in accordance with a calendar of the church year. A theatrical

representation of feeling may be drilled into some such orderly procession. But true

feeling itself is of all things in the universe the most restive under direct orders.

We must look a little deeper. The Levites had given a great spiritual reason for the

restraint of grief in their wonderful utterance, "The joy of the Lord is your

strength." This noble thought is not an elixir to be administered or withheld

according to the recurrence of ecclesiastical dates. If it is true at all, it is eternally

true. Although the application of it is not always a fact of experience, the reason for

the fluctuations in our personal relations to it is not to be looked for in the almanac;

it will be found in those dark passages of human life which, of their own accord,

shut out the sunlight of Divine gladness. There is then no absolute inconsistency in

the action of the Levites. And yet perhaps they may have perceived that they had

been hasty in their repression of the first outburst of grief, or at all events that they

did not then see the whole truth of the matter. There was some ground for

lamentation after all, and though the expression of sorrow at a festival seemed to

them untimely, they were bound to admit its fitness a little later. It is to be observed

that another subject was now brought under the notice of the people. The

contemplation of the revelation of God’s will should not produce grief. But the

consideration of man’s conduct cannot but lead to that result. At the reading of the

Divine law the Jews’ lamentation was rebuked; at the recital of their own history it

was encouraged. Yet even here it was not to be abject and hopeless. The Levites

exhorted the people to shake off the lethargy of sorrow, to stand up and bless the

Lord their God. Even in the very act of confessing sin we have a special reason for

praising God, because the consciousness of our guilt in His sight must heighten our

appreciation of His marvellous forbearance.

The Jews’ confession of sin led up to a prayer which the Septuagint ascribes to Ezra.

It does so, however, in a phrase that manifestly breaks the context, and thus betrays

its origin in an interpolation. [Ezra 9:6-15] �evertheless the tone of the prayer, and

even its very language, remind us forcibly of the Great Scribe’s outpouring of soul

over the mixed marriages of his people recorded in Ezra 9:1-15. �o one was more

fitted to lead the Jews in the later act of devotion, and it is only reasonable to

conclude that the work was undertaken by the one man to whose lot it would

naturally fall.

The prayer is very like some of the historical psalms. By pointing to the variegated

picture of the History of Israel, it shows how God reveals Himself through events.

This suggests the probability that the three hours’ reading of the fast day had been

taken from the historical parts of the Pentateuch. The religious teachers of Israel

knew what riches of instruction were buried in the history of their nation, and they

had the wisdom to unearth those treasures for the benefit of their own age. It is

strange that we English have made so little use of a national history that is not a

whit less providential, although it does not glitter with visible miracles. God has

spoken to England as truly through the defeat of the Spanish Armada, the Puritan

Wars, and the Revolution, as ever He spoke to Israel by means of the Exodus, the

Captivity, and the Return.

The arrangement and method of the prayer lend themselves to a singularly forcible

presentation of its main topics, with heightening effect as it proceeds in a

recapitulation of great historical landmarks. It opens with an outburst of praise to

God. In saying that Jehovah is God alone, it makes more than a cold

pronouncement of Jewish monotheism; it confesses the practical supremacy of God

over His universe, and therefore over His people and their enemies. God is adored

as the Creator of heaven, and, perhaps with an allusion to the prevalent Gentile title

"God of heaven," as even the Maker of the heaven of heavens, of that higher heaven

of which the starry firmament is but the gold-sprinkled floor. There, in those far-

off, unseen heights, He is adored. But earth and sea, with all that inhabit them, are

also God’s works. From the highest to the lowest, over great and small, He reigns

supreme. This glowing expression of adoration constitutes a suitable exordium. It is

right and fitting that we should approach God in the attitude of pure worship, for

the moment entirely losing ourselves in the contemplation of Him. This is the loftiest

act of prayer, far above the selfish shriek for help in dire distress to which

unspiritual men confine their utterance before God. It is also the most enlightening

preparation for those lower forms of devotion that cannot be neglected so long as we

are engaged on earth with our personal needs and sins, because it is necessary for us

first of all to know what God is, and to be able to contemplate the thought of His

being and nature, if we would understand the course of His action among men, or

see our sins in the only true light-the light of His countenance. We can best trace the

course of low-lying valleys from a mountain height. The primary act of adoration

illumines and directs the thanksgiving, confession, and petition that follow. He who

has once seen God knows how to look at the world and his own heart, without being

misled by earthly glamour or personal prejudice.

In tracking the course of revelation through history, the author of the prayer

follows two threads. First one and then the other is uppermost, but it is the

interweaving of them that gives the definite pattern of the whole picture. These are

God’s grace and man’s sin. The method of the prayer is to bring them into view

alternately, as they are illustrated in the History of Israel. The result is like a drama

of several acts, and three scenes in each act. Although we see progress and a

continuous heightening of effect, there is a startling resemblance between the

successive acts, and the relative characters of the scenes remain the same

throughout. In the first scene we always behold the free and generous favour of God

offered to the people He condescends to bless, altogether apart from any merits or

claims on their part. In the second we are forced to look at the ugly picture of

Israel’s ingratitude and rebellion. But this is invariably followed by a third scene,

which depicts the wonderful patience and long-suffering of God, and His active aid

in delivering His guilty people from the troubles they have brought on their own

heads by their sins, whenever they turn to Him in penitence.

The recital opens where the Jews delighted to trace their origin, in Ur of the

Chaldees. These returned exiles from Babylon are reminded that at the very dawn

of their ancestral history the same district was the starting-point. The guiding hand

of God was seen in bringing up the Father of the �ation in that far-off tribal

migration from Chaldaea to Canaan. At first the Divine action did not need to

exhibit all the traits of grace and power that were seen later, because Abraham was

not a captive. Then, too, there was no rebellion, for Abraham was faithful. Thus the

first scene opens with the mild radiance of early morning. As yet there is nothing

tragic on either side. The chief characteristic of this scene is its promise, and the

author of the prayer anticipates some of the later scenes by interjecting a grateful

recognition of the faithfulness of God in keeping His word. "For Thou art

righteous," he says. [�ehemiah 9:8] This truth is the keynote to the prayer. The

thought of it is always present as an undertone, and it emerges clearly again towards

the conclusion, where, however, it wears a very different garb. There we see how in

view of man’s sin God’s righteousness inflicts chastisement. But the intention of the

author is to show that throughout all the vicissitudes of history God holds on to His

straight line of righteousness, unwavering. It is just because He does not change that

His action must be modified in order to adjust itself to the shifting behaviour of men

and women. It is the very immutability of God that requires Him to show Himself

froward with the froward, although He is merciful with the merciful.

The chief events of the Exodus are next briefly recapitulated, in order to enlarge the

picture of God’s early goodness to Israel. Here we may discern more than promise;

the fulfilment now begins. Here, too, God is seen in that specific activity of

deliverance which comes more and more to the front as the history proceeds. While

the calamities of the people grow worse and worse, God reveals Himself with ever-

increasing force as the Redeemer of Israel. The plagues of Egypt, the passage of the

Red Sea, the drowning of the Egyptians, the cloud-pillar by day and the pillar of fire

by night, the descent on Sinai for the giving of The Law-in which connection the one

law of the Sabbath is singled out, a point to be noted in view of the great prominence

given to it later on-the manna, and the water from the rock, are all signs and proofs

of God’s exceeding kindness towards His people.

But now we are directed to a very different scene. In spite of all this never-ceasing,

this ever-accumulating goodness of God, the infatuated people rebel, appoint a

captain to take them back to Egypt, and relapse into idolatry. This is the human side

of the history, shown up in its deep blackness against the luminous splendour of the

heavenly background.

Then comes the marvellous third scene, the scene that should melt the hardest heart.

God does not cast off His people. The privileges enumerated before are carefully

repeated, to show that God has not withdrawn them. Still the cloud-pillar guides by

day and the fire-pillar by night. Still the manna and the water are supplied. But this

is not all. Between these two pairs of favours a new one is now inserted. God gives

His "good Spirit" to instruct the people. The author does not seem to be referring to

any one specific event, as that of the Spirit falling on the elders, or the incident of

the unauthorised prophet, or the bestowal of the Spirit on the artists of the

tabernacle. We should rather conclude from the generality of his terms that he is

thinking of the gift of the Spirit in each of these cases, and also in every other way in

which the Divine Presence was felt in the hearts of the people. Prone to wander, they

needed and they received this inward monitor. Thus God showed His great

forbearance, by even extending His grace and giving more help because the need

was greater.

From this picture of the wilderness life we are led on to the conquest of the

Promised Land. The Israelites overthrow the kings east of the Jordan, and take

possession of their territories. Growing in numbers, after a time they are strong

enough to cross the Jordan, seize the land of Canaan, and subdue the aboriginal

inhabitants. Then we see them settling down in their new home and inheriting the

products of the labours of their more civilised predecessors. All this is a further

proof of the favour of God. Yet again the dreadful scene of ingratitude is repeated,

and that in an aggravated form. A wild fury of rebellion takes hold of the wicked

people. They rise up against their God, fling His Torah behind their backs, murder

the prophets He sends to warn them, and sink down into the greatest wickedness.

The head and front of their offence is the rejection of the sacred Torah. The word

Torah-law or instruction-must here be taken in its widest sense to comprehend both

the utterances of the prophets and the tradition of the priests, although it is

represented to the contemporaries of Ezra by its crown and completion, the

Pentateuch. In this second act of heightened energy on both sides, while the

characters of the actors are developing with stronger features, we have a third

scene-forgiveness and deliverance from God.

Then the action moves more rapidly. It becomes almost confused. In general terms,

with a few swift strokes, the author sketches a succession of similar movements-

indeed he does little more than hint at them. We cannot see how often the threefold

process was repeated, only we perceive that it always recurred in the same form. Yet

the very monotony deepens the impression of the whole drama-so madly persistent

was the backsliding habit of Israel, so grandly continuous was the patient long-

suffering of God. We lose all count of the alternating scenes of light and darkness as

we look at them down the long vista of the ages. And yet it is not necessary that we

should assort them. The perspective may escape us; all the more must we feel the

force of the process which is characterised by so powerful a unity of movement.

Coming nearer to his own time, the author of the prayer expands into detail again.

While the kingdom lasted God did not cease to plead with His people. They

disregarded His voice, but His Spirit was in the prophets, and the long line of

heavenly messengers was a living testimony to the Divine forbearance. Heedless of

this greatest and best means of bringing them back to their forsaken allegiance, the

Jews were at length given over to the heathen. Yet that tremendous calamity was not

without its mitigations. They were not utterly consumed. Even now God did not

forsake them. He followed them into their captivity. This was apparent in the

continuous advent of prophets-such as the Second Isaiah and Ezekiel-who appeared

and delivered their oracles in the land of exile; it was most gloriously manifest in the

return under Cyrus. Such long-continued goodness, beyond the utmost excess of the

nation’s sin, surpassed all that could have been hoped for. It went beyond the

promises of God; it could not be wholly comprehended in His faithfulness.

Therefore another Divine attribute is now revealed. At first the prayer made

mention of God’s righteousness, which was seen in the gift of Canaan as a fulfilment

of the promise to Abraham, so that the author remarked, in regard to the

performance of the Divine word, "for Thou art righteous." But now he reflects on

the greater kindness, the uncovenanted kindness of the Exile and the Return: "for

Thou art a gracious and merciful God." [�ehemiah 9:31] We can only account for

such extended goodness by ascribing it to the infinite love of God.

Having thus brought his review down to his own day, in the concluding passage of

the prayer the author appeals to God with reference to the present troubles of His

people. In doing so he first returns to his contemplation of the nature of God. Three

Divine characteristics rise up before him, -first, majesty ("the great, the mighty, the

terrible God"), second, fidelity (keeping "covenant"), third, compassion (keeping

"mercy"). [�ehemiah 9:32] On this threefold plea he beseeches God that all the

national trouble which has been endured since the first Assyrian invasion may not

"seem little" to Him. The greatness of God might appear to induce disregard of the

troubles of His poor human children, and yet it would really lead to the opposite

result. It is only the limited faculty that cannot stoop to small things because its

attention is confined to large affairs. Infinity reaches to the infinitely little as readily

as to the infinitely great. With the appeal for compassion goes a confession of sin,

which is national rather than personal. All sections of the community on which the

calamities have fallen-with the significant exception of the prophets who had

possessed God’s Spirit, and who had been so grievously persecuted by their fellow

countrymen-all are united in a common guilt. The solidarity of the Jewish race is

here apparent. We saw in the earlier case of the sin-offering that the religion of

Israel was national rather than personal. The punishment of the captivity was a

national discipline; now the confession is for national sin. And yet the sin is

confessed distributively, with regard to the several sections of society. We cannot

feel our national sin in the bulk. It must be brought home to us in our several walks

of life.

After this confession the prayer deplores the present state of the Jews. �o reference

is now made to the temporary annoyance occasioned by the attacks of the

Samaritans. The building of the walls has put an end to that nuisance. But the

permanent evil is more deeply rooted. The Jews are mournfully conscious of their

subject state beneath the Persian yoke. They have returned to their city, but they are

no more free men than they were in Babylon. Like the fellaheen of Syria today, they

have to pay heavy tribute, which takes the best of the produce of their labour. They

are subject to the conscription, having to serve in the armies of the Great King-

Herodotus tells us that there were "Syrians of Palestine" in the army of Xerxes.

Their cattle are seized by the officers of the government, arbitrarily, "at their

pleasure." Did �ehemiah know of this complaint? If so, might there not be some

ground for the suspicion of the informers after all? Was that suspicion one reason

for his recall to Susa? We cannot answer these questions. As to the prayer, this

leaves the whole case with God. It would have been dangerous to have said more in

the hearing of the spies who haunted the streets of Jerusalem. And it was needless. It

is not the business of prayer to try to move the hand of God. It is enough that we lay

bare our state before Him, trusting His wisdom as well as His grace-not dictating to

God, but confiding in Him.

WHEDO�, "THE DAY OF PE�ITE�CE A�D PRAYER, �ehemiah 9:1-37.

1. The twenty and fourth day — Two days after the close of the feast of tabernacles.

With fasting — Or, in fasting; in this way they observed the day. After the seven

days’ feast came one day’s fast. They had left off weeping to observe the joyful

feasts, (chap. �ehemiah 8:9,) now they return again to sorrow.

With sackcloth — Black garments made usually of goats’ hair, (Revelation 6:12,)

and used as a penitential garb by mourners when in great distress.

Earth… them — Another sign of bitter humiliation and grief. Comp. Joshua 7:5 : 1

Samuel 4:12; 2 Samuel 1:2; Job 2:12. In the history of Israel each period, however

short, of prosperity and joy seems to have had its dark background of adversity and

sadness.

PETT, "Verses 1-3

The People Gather Spontaneously To Admit Their Sinfulness And Failures To God

Separating Themselves From All Who Were Tainted With Idolatry (�ehemiah 9:1-

3).

�ehemiah 9:1

‘�ow on the twenty fourth day of this month the children of Israel were assembled

with fasting, and with sackcloth, and earth upon them.’

The ‘eighth day’ feast was on the twenty second day of the moon period (Leviticus

23:39). Thus the twenty third day, which would normally have been the day for

packing up and returning home, had become a day when the people spontaneously

came to their decision not to return to their homes, but to renew a solemn covenant

with God. Thus on the following day, the twenty fourth day, they gathered,

probably within the precincts of the Temple, having engaged in fasting for the day,

and wearing sackcloth, with earth on their heads. These were expressions of deep

mourning for sin (compare Ezra 8:26; Daniel 9:3; Jonah 3:5; Jonah 3:8; 1

Chronicles 21:16; 1 Samuel 4:12; 2 Samuel 1:2; Job 2:12).

PULPIT, "SOLEM� FAST KEPT, WITH CO�FESSIO� OF SI�S; A�D

VOLU�TARY COVE�A�T WITH GOD E�TERED I�TO BY THE PEOPLE,

A�D SEALED TO BY THE PRI�CES, PRIESTS, A�D LEVITES (�ehemiah 9:1-

38.). When the law was first read to them on the opening day of the seventh month,

the people had shown strong feelings of compunction, an earnest desire to return to

God by the thorny way of repentance. In checking this feeling on that particular

day, Ezra and �ehemiah had conformed to prevalent ideas on the subject of festival

observance, but had not intended to thwart the popular desire for some distinct

penitential action, some marked public proceedings, which should at once furnish a

vent to pent-up feeling, and serve as a starting-point from which individuals, or even

the nation, might enter upon a new career. It is a very curious circumstance, and

one not easy of explanation, that they did not fix on the 10th of the month the "great

day of atonement"—as the most appropriate day of national humiliation and of

general self-abasement. The proximity of that occasion would naturally and almost

necessarily suggest it to them, and nothing could well exceed its intrinsic fitness. On

that day, and that day only in the whole of the year, every soul was to afflict itself,

and whatsoever soul did not do so was to be cut off and destroyed from among the

people (Le 23:27-29). It can scarcely be that the observance of the day had ceased.

Perhaps the time for preparation which the selection of this "feast of sorrow" would

have allowed seemed too short. Perhaps it was thought undesirable to select for an

extraordinary national act of self-humiliation a day which already possessed its own

routine, and possibly its own ritual, of repentance. In any case, the fact was that the

civil and ecclesiastical authorities came to the determination not to make any special

use of the regular annual fast day, but to leave the observance of that occasion to the

people's natural bent, and appoint a different day—one which had no traditional

customs attached to it—for the solemn act of penitence on which the heart of the

nation was set. As the feast of tabernacles lasted from the 15th of Tisri to the 22nd,

it was necessary either to select a day before that holy week or after it. A day

between the 10th and the 15th would have followed too close upon the day of

atonement; a day, therefore, was appointed after the festival was over. �ot,

however, the very next day—the transition from joy to sorrow would in that case

have been too abrupt—but the next day but one—the 24th (�ehemiah 9:1). Then,

the multitude that had come up for the feast being still present, a great fast was

kept—sackcloth was worn, dust was sprinkled on the head; for half the day the vast

assembly remained in the great court of the temple, listening to the words of the law

for three hours, and for three hours confessing their sins (verse 3); after this the

Levites took the word, and, in the name of the whole people, blessed God,

acknowledged his gracious providence and special goodness towards Israel

throughout the entire course of their history (verses 5-25), confessed their sins and

the sins of their fathers (verses 26-35), admitted the justice of their present low

estate (verses 36, 37), and finally brought forward a written bond or covenant,

whereto they invited those present to set their seals (verse 38), pledging them to

"walk in God's law, and observe and do all his commandments," and to make a

perpetual provision for the priests and for the temple service (�ehemiah 10:29-39).

The words of the formula were, no doubt, carefully prepared beforehand, and show

traces of the influence of Ezra, to whose prayer (Ezra 9:6-15) they bear a great

resemblance. We may perhaps assume that they were his composition, and that,

though he is not mentioned, he was present, directing all the proceedings,

instructing and animating the Levites, and exercising an influence for good over all

grades of the people. (The present chapter is closely united with that which follows,

and must be studied in connection with it.)

�ehemiah 9:1

With sackclothes, and earth upon them. On the use of sackcloth in mourning see

Genesis 37:34; 2 Samuel 3:31; 2 Samuel 21:10; 1 Kings 21:27, etc. Putting earth or

dust on the head was less common; but mention of it is made in 1 Samuel 4:12; 2

Samuel 1:2; and Job 2:12.

2 Those of Israelite descent had separated

themselves from all foreigners. They stood in their

places and confessed their sins and the sins of

their ancestors.

CLARKE, "The seed of Israel separated themselves - A reformation of this kind was begun by Ezra, Ezr_10:3; but it appears that either more were found out who had taken strange wives, or else those who had separated from them had taken them again.

And stood and confessed their sins, and the iniquities of their fathers. -They acknowledged that they had been sinners against God throughout all their generations; that their fathers had sinned and were punished; and that they, with this example before their eyes, had copied their fathers’ offenses.

GILL, "And the seed of Israel separated themselves from all strangers,.... Such as were genuine Israelites, of the seed of Abraham, who had married wives of the Gentiles, strangers to the commonwealth of Israel, either before the reformation by Ezra, not being then discovered, or had fallen into this evil since; but now, on the reading of the law, were convinced of it, and so separated themselves from such wives, which was a proof of the truth of their repentance:

and stood and confessed their sins, and the iniquities of their fathers: particularly their taking of strange wives, which their fathers had also done, and set them a bad example, which they had followed; of standing and confessing, see Luk_18:13.

JAMISO�, "confessed their sins, and the iniquities of their fathers — Not only did they read in their recent sufferings a punishment of the national apostasy and guilt, but they had made themselves partakers of their fathers’ sins by following the same evil ways.

K&D, "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 dissolution of the marriages contracted with heathen women, nor to any measures taken that only Israelites should be admitted to this assembly (Bertheau). It was rather a voluntary renunciation of connection with the heathen, and of heathen customs.

BE�SO�,"�ehemiah 9:2. The seed of Israel separated themselves — From all

unnecessary society with the heathen, and particularly from those strange women

whom some of them had married. For although Ezra had effected this separation

formerly, as far as he had knowledge of the faulty persons, and power to reform

them; yet it seems there were some criminals who either had escaped his knowledge,

or were beyond the reach of his power; or there were some new delinquents that

since that time had fallen into the same error, and now showed the truth of their

repentance by forsaking their beloved sins and dearest relations. And the iniquities

of their fathers — Which they confess, partly as one cause of their present

sufferings; and partly because they, by their practices, had justified their father’s

sins, and made them their own

TRAPP, "�ehemiah 9:2 And the seed of Israel separated themselves from all

strangers, and stood and confessed their sins, and the iniquities of their fathers.

Ver. 2. And the seed of Israel] Called Israelites (not Abrahamites) from their

wrestling with God by prayer and tears, and prevailing. Called also Jews from

Judah, which signifieth the confessor. Here it is said of them that,

They stood and confessed their sins] All their sins, either actually committed, or

habitually comprised in their body of sin. This whoso doth in due manner shall have

mercy, Proverbs 28:13. Yea, he shall have heaven. Israel had power with God as a

prince. Judah, the confessor, got the kingdom from Reuben. Confession is the way

to the kingdom; walk in it; only it must be joined with confusion of sin, as here.

They separated themselves from all strangers, they abandoned their peccatum in

deliciis, their darling sin, they kept themselves from their iniquity. Psalms 18:23.

Hoc non sit verbis, Marce: ut ameris, ama Let this not be by words so that you may

be loved and love. (Martial).

And the iniquities of their fathers] i.e. Of their progenitors; which are owned, if not

bewailed, disclaimed.

ELLICOTT, "(2) The seed of Israel separated themselves from all strangers.—The

change to “seed” has here a deep propriety. They carefully avoided the many aliens

among them throughout this fast.

And stood and confessed.—It must be remembered that these verses give the

programme of what is afterwards filled up: the very praise for which they “stood”

was filled with confession.

WHEDO�, "2. Seed of Israel — The pure descendants of Israel, as distinguished

from the offspring of unlawful mixed marriages.

Separated themselves from all strangers — Renounced all fellowship with the

heathen, and dissolved all their marriages with strange women. Marriages of this

character had been one of the great sins of the people which Ezra had corrected

some time before, (Ezra 9, 10,) but even up to this time they were not all pure, and at

a still later day �ehemiah had to contend again with the same evil.

�ehemiah 13:23-30.

Stood and confessed — As is more fully shown in the penitential prayer that follows

after �ehemiah 9:5.

PETT, "�ehemiah 9:2

‘And the seed of Israel separated themselves from all foreigners, and stood and

confessed their sins, and the iniquities of their fathers.’

It should be noted that this is a summary verse describing what is to follow. The

idea here is not to describe a literal act of separation taken at that moment in any

physical way (their very observance of the Feast would have involved such a

separation), but of a separation which took place within them, a separation in their

hearts. They were separating themselves in their hearts from all ‘foreigners’, that is

from all who did not worship YHWH wholly and uniquely (thus including

syncretistic Jews). They were making clear that they would have nothing to do with

syncretism. They were purging themselves from all that could displease YHWH, or

could give any suggestion of compromise in their stance towards God as the only

God.

The thought may well be included that they went into the court of Israel in the

Temple, where such ‘foreigners’ were not permitted, and did therefore make it

impossible for ‘foreigners’ to mingle with them, but the main emphasis is on the

attitude of their hearts. It was uncompromisingly exclusive of all taint of idolatry.

It should be noted that there was no suggestion of racism involved. It was an act of

purification for religious purposes. The ‘seed of Israel’ were those who had proven

to be his true seed, whether natural or adopted (Abraham’s seed included all who

had been ‘born in his house’, whether blood descendants or members of the larger

household - Genesis 17:12). In contrast the ‘foreigners’ would include many

syncretistic Jews. They too were excluded as ‘foreigners’, because only those who

worshipped YHWH wholly, uniquely and truly, were seen as true Jews and could

take part in what was about to happen. Syncretistic Jews were excluded from the

new Israel. They were being seen as no longer of the seed of Israel. Whereas any

who had truly responded to YHWH from among those around were accepted as

such (Ezra 6:21). And they were about to confess how they and their forefathers had

failed Him again and again, bringing them to this situation that they were now in,

still subject to the kings of Persia (�ehemiah 9:37). And in their hearts they were

separating themselves from all taint of idolatry, and were looking to Him for

deliverance as His people.

What follows is a description of the basis on which they were taking their stand

(YHWH’s overall sovereignty and His promises to Abraham), together with their

admission of their sins and of the iniquities of their fathers. They were

acknowledging corporate responsibility for the situation that they were now in. In

their own sinfulness and failure to observe the full Law they recognised that they

shared in the blame for all that their fathers had done. �ote the continual emphasis

on the fact that they ‘stood’ (�ehemiah 9:2-4). It indicated their attentiveness

towards God. (We may sit prayerfully, or kneel, in order to do the same).

PULPIT, "�ehemiah 9:2

The seed of Israel separated themselves from all strangers. Compare �ehemiah

10:28, by which it appears that the "strangers" are "the people of the lands," or

neighbouring heathen, of whom there were at all times considerable numbers in

Jerusalem (comp. �ehemiah 13:16). It was not fitting that these aliens should take

part in a ceremony of which the main object was that the special people of God

should renew their covenant with him. Stood and confessed. Attitude is perhaps

scarcely intended here, since the Jews confessed their sins kneeling (Ezra 9:5), or

prostrate (Ezra 10:1). Hence we hear in the next verse that they "stood up," or

"rose up" (consurrexerunt, Vulg.).

3 They stood where they were and read from the

Book of the Law of the Lord their God for a

quarter of the day, and spent another quarter in

confession and in worshiping the Lord their God.

CLARKE, "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.

GILL, "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.

JAMISO�, "they ... read in the book of the law — Their extraordinary zeal led them to continue this as before.

one fourth part of the day — 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.

K&D, "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 three hours), and a fourth part (the next three hours) they confessed (made a confession of their sins), and worshipped the Lord their God. This confession and worship is more nearly described vv. 4-37.

BE�SO�, "�ehemiah 9:3. They stood up and read in the book of the law — That is,

the Levites stood up in a place built for them, and read the law as they did before,

interpreting the sense of what they read. One fourth part of the day — To wit, for

three hours; for there were reckoned twelve hours in their day. Probably they began

to read after the morning sacrifice, at which time divers religious people used to be

present, and continued reading till the sixth hour, that is, till midday; and another

fourth part — �amely, from midday to the time of the evening sacrifice; they

confessed — Both God’s mercies, as appears from the following prayer, and their

own sins, as is expressed �ehemiah 9:2, this day being chiefly set apart for the work

of confession and humiliation; and worshipped the Lord their God — Partly by

their acknowledgment and adoration of his wonderful mercy, in forgiving their sins,

and saving them from the judgments which they had deserved, and for giving them

his law, and the knowledge thereof; and partly, by imploring his further grace and

mercy to them. The work of a fast-day is good work; and we should endeavour to

make a day’s work, a good day’s work, of it.

TRAPP, "�ehemiah 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 confessed, and worshipped the LORD their God.

Ver. 3. And they stood up in their place] The people stood, for reverence’ sake, to

the word read. See �ehemiah 8:5. Or the ministers stood up in their pulpits, where

they represent God himself as his ambassadors; and should therefore lay down all

self-respects and aims at the pulpit door; and be fully of his mind, who said, I would

not be found speaking or doing aught that I thought Christ would not approve of, if

he were corporally present. (Ecolamp.)

And read in the book] Giving the sense of that they read; and applying it close to

men’s consciences. This was preaching indeed; for as every sound is not music, so

neither is every pulpit discourse preaching. Cura pastoralis est ars artium et scientia

scientiarum, saith one, It is a matter of great skill to divide the word aright. See

�ehemiah 8:8.

One fourth part of the day] i.e. For three hours: from nine o’clock to twelve. This

warranteth our preaching fast sermons; though prayer be the chief business of such

a day. See Jeremiah 36:6-7.

And another fourth part] sc. From twelve to three: thus besides the ordinary

morning and evening sacrifices, they divided the day between preaching and prayer,

as those did, Acts 6:4. And as the priests of old taught Jacob God’s judgments, and

put incense before the Lord, Deuteronomy 33:10. The Jews at this day boast that

they divide the day (even the working day) into three parts; the first, ad Tephillah,

they spend in prayer; the second, ad Torah, in reading the law; the third, ad

Malachah, in their worldly business. But you are not bound herein to believe them.

They confessed] �ot without supplication for pardon, and power to do better.

And worshipped the Lord their God] Inwardly and outwardly, giving him his due

glory, and resting upon him by a lively faith in the gracious promises; being fully

persuaded of this, that, together with the forgiveness of sin, they should have those

particular blessings which they sued for, so far as might stand with God’s glory and

the good of their souls.

ELLICOTT, "(3) One fourth part.—Both day and night were divided into four

parts. All orders standing in their respective place, the reading occupied the

morning and the worship the afternoon. It is the latter which is now made

prominent, as the former had been prominent in the preceding chapter.

LA�GE, "�ehemiah 9:3. And read.—Probably as before, Ezra reading from the

high platform to the great multitude, and the Levites explaining in different parts of

the crowd. One-fourth part of the day.—Probably half way to noon. Another fourth

part.—Probably the rest of the time till noon. Comp. �ehemiah 8:3.

PETT, "�ehemiah 9:3

‘And they stood up in their place, and read in the book of the law of YHWH their

God for a quarter of the day (a fourth part of the day); and for a quarter (fourth

part) they confessed, and worshipped YHWH their God.’

Once again their attention turned towards God’s words given through Moses. It had

been read to them on the first day of the moon period (�ehemiah 8:2-8), brought to

the attention of their leaders on the second day (�ehemiah 8:13-15), and then

brought to them continually from the fifteenth to twenty first days (�ehemiah 8:18).

�ow they wanted to hear extracts from it again. They were hungry to know God’s

will. The reading would presumably be given by the Levites, (in marked contrast

with earlier where it was by Ezra), or possibly by the leaders of the people, and

carried on for around three hours. It was then followed by a period of confessing

their sins and worshipping YHWH their God for the subsequent three hours as the

Spirit of God moved among them. This then led up to what follows in �ehemiah 9:4-

38, a reminding of God of both His own promises, and an acknowledging of how

Israel had constantly sinned.

PULPIT, "�ehemiah 9:3

In their place. See above, �ehemiah 8:7. The people and the ministers had their

appointed "places"in every gathering of a religious character. The former now

"stood up" in their proper place, and read, i.e. "engaged in the reading of the law,

not, however, as actual readers, but as listeners. The readers would be the Levites

(see �ehemiah 8:7, �ehemiah 8:8). One fourth part of the day. The day and the

night were alike divided by the Jews into four parts, each of three hours duration.

The nocturnal divisions are frequently alluded to in the �ew Testament (Mark

13:35; John 18:28, etc.). Worshipped. Literally, "bowed themselves down," or

"prostrated themselves."

4 Standing on the stairs of the Levites were

Jeshua, Bani, Kadmiel, Shebaniah, Bunni,

Sherebiah, Bani and Kenani. They cried out with

loud voices to the Lord their God.

BAR�ES, "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).

GILL, "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.

HE�RY, "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.

JAMISO�, "Neh_9:4-38. The Levites confess God’s manifold goodness, and their own wickedness.

Then stood up upon the stairs — 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.

cried with a loud voice unto the Lord — 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.

K&D 4-5, "There stood upon the scaffold of the Levites, i.e., upon the platform erected for the Levites (comp. Neh_8:4), Jeshua and seven other Levites whose names are given, and they cried with a loud voice to God, and said to the assembled congregation, “Stand up, bless the Lord your God for ever and ever! and blessed be the name of Thy glory, which is exalted above all blessing and praise.” The repetition of the names of the Levites in Neh_9:5 shows that this invitation to praise God is distinct from the crying to God with a loud voice of Neh_9:4, and seems to say that the Levites first cried 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 of the three others in the two verses - Bunni, Bani, and Chenani (Neh_9:4), and Hashabniah, Hodijah, and Pethahiah (Neh_9:5) -seems to have arisen from a clerical error, - an appearance favoured also by the circumstance that Bani occurs twice in Neh_9:4. Of the other names in question,

Hodijah occurs Neh_10:14, and Pethahiah Ezr_10:23, as names of Levites, but �נני and

nowhere else. Hence Bunni, Bani, and Chenani (Neh_9:4), and Hashabniah חשבניה

(Neh_9:5), may be assigned to a clerical error; but we have no means for restoring the correct names. With regard to the matter of these verses, 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 prayed to God successively; while Bertheau thinks that these Levites entreated God, in penitential and supplicatory psalms, to have mercy on His sinful but penitent people. In this case we must also regard their address to the congregation in Neh_9:5 as a liturgical hymn, to which the congregation responded by praising God in chorus. To this view may be objected the circumstance, that no allusion is made in the narrative to the singing of penitential or other songs. Besides, a confession of sins follows in vv. 6-37, which may fitly be called a crying unto God, without its being stated by whom it was uttered. “This section,” says Bertheau, “whether we regard its form or contents, cannot have been sung either by the Levites or the congregation. We recognise in it the speech of an individual, and hence accept the view that the statement of the lxx, that after the singing of the Levites, Neh_9:4, and the praising of God in Neh_9:5, Ezra

came forward and spoke the words following, is correct, and that the words κα��ε�πεν�

�σδρας, 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 the Levites 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 an individual, but is throughout the confession of the whole congregation. The prayer 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 wehave sinned. Of course Ezra might have uttered it in the name of the congregation; but

that the addition of the lxx, κα��ε�πεν��σδρας, is of no critical value, and is a mere

conjecture of the translators, is evident from the circumstance that the prayer does not

begin with the words יהוה הוא of v. 6, but passes into the form of direct address to א�ה

God in the last clause of v. 5: Blessed be the name of Thy glory. By these words the prayer which follows is evidently declared to be the confession of those who 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 #רכו Neh_9:5, like the ,קומו

introductions to may Hodu and Hallelujah Psalms (e.g., Psa_105:1; Psa_106:1), is to be regarded as only an exhortation to the congregation to praise God, i.e., to join in the praises following, and to unite heartily in the confession of sin. This view of the connection of Neh_9:5 and Neh_9:6 explains the reason why it is not stated either in Neh_9:6, or at the close of this prayer in Neh_9:37, that the assembled congregation blessed God agreeably to the summons thus addressed to them. They did so by silently and heartily praying to, and praising God with the Levites, who were reciting aloud the

confession of sin. On ויברכו R. Sal. already remarks: nunc incipiunt loqui Levitae versus

Shechinam s. ad ipsum Deum. The invitation to praise God insensibly passes into the action of praising. If, moreover, vv. 6-37 are related in the manner above stated to Neh_9:5, then it is not probable that the crying to God with a loud voice (Neh_9:4) was anything 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, and is rescued from the charge of mere tautology by the fact that in Neh_9:4 the office of the individuals in

question is not named, which it is by the word הלו'ם in Neh_9:5. For הלו'ם in Neh_9:4

belongs as genitive to מעלה, and both priests and laymen might have stood on the

platform 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 again enumerated. In the exhortation, Stand up and bless, etc., Bertheau seeks to separate “for ever and ever” from

the imp. רכו#, and to take it as a further qualification of אלהיכם. This is, however,

unnatural and arbitrary; comp. 1Ch_16:26. Still more arbitrary is it to supply “One day

all people” to ויברכו, “shall bless Thy name,” etc. וגו :שם adds a second predicate to ומרומם

and which is exalted above all blessing and praise, i.e., sublimius est quam ut pro dignitate laudari possit (R. Sal.).

BE�SO�, "�ehemiah 9:4. They stood upon the stairs — Upon such stairs or pulpits

as the Levites usually stood 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. And 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.

TRAPP, "�ehemiah 9:4 Then stood up upon the stairs, of the Levites, Jeshua, and

Bani, Kadmiel, Shebaniah, Bunni, Sherebiah, Bani, [and] Chenani, and cried with a

loud voice unto the LORD their God.

Ver. 4. Then stood up] Each of these eight in his turn, or each in his own proper

place; the people being, for more convenience sake, divided into eight several

congregations.

And cried with a loud voice] Verbis non modo disertis, sed et exertis, Words not

only of eloquence but shouted out, of that God might hear (which yet he can do very

well without any audible voice, Exodus 14:15, 1 Kings 22:32), and all the people

might hear, and join in prayer.

Unto the Lord their God] As being in covenant with them. This shows their faith, as

the former their fervency. Faith is the foundation of prayer; and prayer is the

fervency of faith.

ELLICOTT, "(4) Stairs, of the Levites.—The scaffold of the Levites, without the

comma: the steps of ascent to the pulpit of Ezra (�ehemiah 8:2).

Bani, and Chenani.—Probably, Binnui and Haman (�ehemiah 10:9-10).

Their God.—When the people are called upon (�ehemiah 9:5), it is “your God”;

hence these eight Levites offered a prayer which is not inserted.

LA�GE, "�ehemiah 9:4 : Stairs.—See on �ehemiah 8:4. Jeshua, Bani, Kadmiel,

Shebaniah, Sherebiah appear again in �ehemiah 9:5, but Bunni, Bani (2) and

Chenani are replaced there by Hashabniah, Hodijah, and Pethahiah. So there

appears to have been two movements. The Levites mentioned in the fourth verse

opened the service with a loud cry, perhaps a doxology, and then the Levites

mentioned in the fifth verse began the confession. Bunni is perhaps Binnui of

�ehemiah 10:9. Bani (2) is perhaps Benina of �ehemiah 10:13. Chenani is probably

Hanan of �ehemiah 10:10.

PARKER 4-6, "Revealed In Song

THIS wonderful chapter deals with the Fast, the Confession, and the Covenant.

After a single day"s rest the people came together again with all the tokens of

sorrow, even to dust on the head. It would appear that in this instance there was

distinct consistency between the outward and the visible sign and the inward and

spiritual condition. It is noted in the second verse that "the seed of Israel separated

themselves from all strangers." There is a change from "children" to "seed," and in

the relation in which the event occurs that change is profoundly significant. The

seed of Israel had sins peculiarly their own to confess, and they showed their

wisdom in separating themselves from all strangers, and standing in their

uniqueness to make their sorrowful statement.

"Then stood up upon the stairs, of the Levites, Jeshua, and Bani, Kadmiel,

Shebaniah, Bunni, Sherebiah, Bani, and Chenani, [also] the Levites, Jeshua, and

Kadmiel, Bani, Hashabniah, Sherebiah, Hodijah, Shebaniah, and Pethahiah" (

�ehemiah 9:4-5).

It does us good to read so strange a list of names, showing how great has been

human history, and how widely separated men are from one another, in locality, in

name, in education, and in everything that makes up distinctive civilisation. Here we

are confronted by quite a host of unknown names. Having nothing to judge by but

the names, we should instantly pronounce all these persons utter and absolute

strangers; we know nothing about them; they might be the names of objects rather

than of persons, of rivers or of mountains rather than of living men: but is there not

another standard by which to judge than that of nomenclature? We may be related

to this very people by sympathies which have not yet been discovered; we must hear

them speak; perhaps in tone we may discover the germ of union, and may be able to

overleap the barrier of names, and to join hands together in common worship

before the throne of the One Father. How do we really know men? Sometimes we

know them by their thoughts: the moment they reveal their mental condition to us,

and show us within what scope their mind operates, and upon what objects their

best confidence is fixed, we begin to feel towards them all the sensations which

belong to truest kinship. There is a family of souls as well as a household of bodies.

Herein the great Fatherhood is magnified above all local and personal parentage,

for our parents themselves are but the children of others, and all men are the

children and heritage of God. For convenience" sake, it is well to have men divided

into separate houses, families, tribes, and the like; but all such division should be

regarded as a division only, and not as expressing the deeper realities of the divine

purpose. That purpose regards all the human family as one, and the earth as one

great house in which God has placed his family for the culture, discipline, and

perfecting of ideal, alike of character and service. Sometimes we know men by their

music: without being able to explain a single word they utter, the air they sing enters

our hearts, acts persuasively upon our better nature, and draws us towards them in

a spirit of recognition and trustfulness: we say that the utterers of such music must

themselves be good; no heart could be the fountain or medium of such strains that

had not first been purified by a great baptism from heaven. Sometimes we know

men by their religion. To know how truly we shrink from idolatry we must see the

rites of idolaters as practised by themselves; then we contrast with all the ritualism

of heathenism, the simplicity, the quietness, the tenderness of Christian worship. In

a far-away land where everything is strange to us, could we hear any man lift up his

voice and say, "Our Father which art in heaven," we should instantly feel united to

that man by the deepest and most vital of all bonds. In the light of these

explanations it is possible that we may find kinship as between ourselves and the

men whose uncouth names are now before us. Do not let us be turned away by those

names, saying, It is impossible that they can be associated with any common thought

or worship; rather let us study the song which is sung, and determine whether

within its music there is not ground enough on which to find common standing, and

pathos enough to bring all the worshippers into a state of common emotion.

"Stand up and bless the Lord your God for ever and ever: and blessed be thy

glorious name, which is exalted above all blessing and praise" ( �ehemiah 9:5).

Are the men such strangers now as they were? Do they not seem to be standing near

us, and cannot their voices and ours be blended into the same strain of hallowed

worship? We are not deterred from this union by the nobility of the expression; we

feel that the nobility belongs to us as well as to the ancient Jews, because the same

God is our God, and we adore him as the God and Father of our Lord Jesus Christ.

�or are we separated from these worshippers by their high rapture. Christian

worship, too, has its own sublime enthusiasm. In the utterance of Christian

adoration we think of the eternity of God, and his glorious name, and his exaltation

above all blessing and praise. A very remarkable expression is found in this verse.

The people are exhorted to "bless the Lord," and the reason would appear to be

that he "is exalted above all blessing and praise." We must thus read the verse—

Bless the Lord, who is above all blessing; praise the God, who is beyond all praise;

stretch out your souls towards him, who never can be comprehended in all the

fulness of his grace and glory. Thus the finite is called upon to assert itself in lowly

worship, because the object before which it bows down is nothing less than the

Infinite. Our idea of God, whatever it be, determines the nature and range of our

worship. Evidently the Jew had a grand conception of the divine nature, and

therefore his song was lofty, solemn, and triumphant. That the Jew had this

conception is evident from the sixth verse—

"Thou, even thou, art Lord alone; thou hast, made heaven, the heaven of heavens,

with all their host, the earth, and all things that are therein, the seas, and all that is

therein, and thou preservest them all; and the host of heaven worshippeth thee." (

�ehemiah 9:6).

Thus the whole universe comes within the purview of the uplifted eyes of the true

worshippers. How word is piled upon word, and thought upon thought, until all the

help of time and space becomes useless, and imagination is left to create for itself all

the possibilities of divine essence and royalty and purpose! "The host of heaven

worshippeth thee:" the stars glitter forth thy praise, and above the stars are the

singing angels who night and day hymn the ineffable praise of God. In joining such

a company as this the worshippers must prepare themselves to be meet companions.

Earth must bring its noblest tribute when she joins the choir of the skies. Feeble,

untrained, and inadequate voices—that Isaiah , voices which are purposely so—

have no place in grand tribute of song. The leader of the choir determines the

quality of all who compose it. In this instance the whole heaven leads the universe,

and the universe must therefore rise to the sublimity of the occasion, and pour forth

its noblest strains.

From the seventh to the thirty-first verse we find what we have repeatedly found

before, namely, a graphic representation of God in history. This paragraph would

seem to be a condensation of the Old Testament. He who has this paragraph in hand

may be regarded as possessing all the history of the ancient Jews. How they

delighted to begin with the election of Abram, and the taking forth of that pilgrim

out of Ur of the Chaldees, enlarging his name, and leading him onward towards the

land of Canaan! The Jews never forgot the affliction of their fathers in Egypt, or the

triumph of Israel over Pharaoh and his hosts. As they looked backward they saw

continually the cloudy pillar which made the day solemn, and the pillar of fire

which turned the night into the brilliance of day. �ever did they forget the grandeur

of Sinai, when God spake with their fathers from heaven, and gave them right

judgments, true laws, good statutes and commandments. How tenderly the heart of

the Jew lingered over the memory of the Sabbath—the sweet breathing time, the

sacred rest, which was as a pledge and symbol of heaven! On the one hand, whilst

the Jew magnified the goodness of God in his history, he never forgot that his

fathers dealt proudly, and hardened their necks, and hearkened not to God"s

commandments, but remembered that they refused to obey, neither were mindful of

God"s wonders that he did amongst them; but hardened their hearts, and how they

appointed a captain in their rebellion that they might return to their bondage. As

the black cloud gathered around the memory, the Jew himself confessed that

judgment would have been mercy in answer to such stupendous guilt; yet the Jew

remembered that God was ready to pardon, gracious and merciful, slow to anger,

and of great kindness, and unwilling to forsake his people: he reminded himself that

even the molten calf, to which they said, This is the God that brought us out of

Egypt, did not wholly turn away the heart of God from his people; even though they

fell down before that useless calf, yet God in his manifold mercy forsook them not in

the wilderness; the pillar of cloud was still there by day, and the pillar of fire was

there to show them light, and the way wherein they should go was made obvious to

their eyes. The song rolls on from paragraph to paragraph, each one of which is a

historical mount. In one we find the giving of manna and the pouring out of water;

then we are reminded of the sustenance for forty years in the wilderness, so that the

travellers lacked nothing—"their clothes waxed not old, and their feet swelled not;"

then we are told how God gave them kingdoms and nations, and divided them into

corners, so that they possessed the land of Sihon, and the land of the king of

Heshbon, and the land of Og king of Bashan; and still the history rolls on, until

Israel took strong cities, and a fat land, and possessed houses full of all goods, wells

digged, vineyards, and oliveyards, and fruit trees in abundance: so they did eat, and

were filled, and became fat, and delighted themselves in God"s great goodness.

WHEDO�, "4. Stairs — Margin, scaffold. Probably the same platform, or “pulpit

of wood,” used for the same purpose on the first day of the month.

�ehemiah 8:4.

The Levites — By comparing the names in this verse with those in �ehemiah 9:5, we

find the name Bani twice in this verse and once in the next. The names Bunni and

Chenani of this verse are not found in �ehemiah 9:5, and Hashabniah, Hodijah, and

Pethahiah, do not appear in �ehemiah 9:4. Keil attributes these differences to a

clerical error, but this is unnecessary. Some of the Levites who called upon the

people to stand up and worship may not have been different from those who cried

with a loud voice unto the Lord their God. We suppose that a large part of the

worship of the latter half of the day was liturgical and antiphonal, and the

penitential prayer that follows was probably prepared for the occasion, and recited

by the Levites and the people alternately. Some parts may have been antiphonally

recited by Levites alone, one party responding to the other. Other parts may have

been recited by the people in response to the priests and Levites.

The psalm that follows is a most impressive and admirable specimen of penitential

prayer. With it should be compared the ninth chapter of David and Psalms 106. It

recounts and bewails the numerous sins of Israel which brought upon them the

righteous judgments of God. The Septuagint represents it as the prayer of Ezra, and

introduces �ehemiah 9:6 with the words, and Ezra said, and Bertheau adopts this

reading as the probable original Hebrew text. It is very probable that the prayer

was composed by Ezra for this occasion, and it might have been uttered by him, or

any other individual, in the name and behalf of the whole nation; but the call for the

people to “stand up and bless Jehovah,” and the general form and phraseology of

the prayer, place it among the liturgical psalms of the Old Testament, and show it

specially suitable to be used by the whole congregation.

PETT, "Verse 4-5

The Chief Levites Who Led The Confession, Worship And Intercession (�ehemiah

9:4-5).

In �ehemiah 9:4 we presumably have a list of the princes of the Levites, who took

their stand on the stairs of the Levites, and led the continual worship, and in

�ehemiah 9:5 the names of those who actually led the final confession and

intercession, some as chiefs and some on behalf of their chiefs. Some of these

probably took up places among the crowds so that they could relay the central

prayer onwards.

�ehemiah 9:4

‘Then stood up on the stairs of the Levites, Jeshua, and Bani, Kadmiel, Shebaniah,

Bunni, Sherebiah, Bani, (and) Chenani, and cried with a loud voice to YHWH their

God.’

These would appear to be the eight chiefs of the Levites, probably representing

‘houses’. Jeshua, Bani (Binnui) and Kadmiel would appear to have been the three

most prominent Levites as we find from �ehemiah 10:9, where Bani (Binnui) is

distinguished by being described as ‘of the sons of Hanadad’ so as to distinguish

him from the other Bani. But the fact that in both �ehemiah 9:4-5 Jeshua is

followed by ‘and’, whereas the others are not, suggests that he was the chief Levite.

All but Chenani were sealants of the covenant (taking Bunni = Benini), but he may

have sealed under another name, i.e. the family name. The point being made was

that all were present, and all were as one.

‘They cried with a loud voice to YHWH their God.’ The verb suggests a cry of

distress. They were as moved by what they had heard of the Law as anyone. The

Spirit was truly at work. This is not describing the prayer that follows, (conveyed by

those mentioned in �ehemiah 9:5), but their own participation in the general

worship

‘The stairs (ascent) of the Levites’ may well be those in the Temple described in the

Mishnah as the place where ‘the Levites used to sing’ (Middoth �ehemiah 2:5).

Alternately it may have been a kind of platform which raised the chief Levites above

the heads of the congregation.

PULPIT, "�ehemiah 9:4

Upon the stairs, of the Levites. Rather, "upon the platform of the Levites," the same

probably as the "pulpit of �ehemiah 8:4. Bani. Rather, "Binnui" (see �ehemiah

10:9; �ehemiah 12:8),the representative of the "sons of Henadad. Jeshua, Binnui,

and Kadmiel are the three principal families of the Levites (comp. Ezra 2:40; Ezra

3:9; �ehemiah 3:24; �ehemiah 8:7, etc.). Sherebiah was the head of a family which

returned with Ezra (Ezra 8:18). Chenani is probably the "Hanan" of �ehemiah 8:7,

and �ehemiah 10:10.

5 And the Levites—Jeshua, Kadmiel, Bani,

Hashabneiah, Sherebiah, Hodiah, Shebaniah and

Pethahiah—said: “Stand up and praise the Lord

your God, who is from everlasting to everlasting.

[a]”

“Blessed be your glorious name, and may it be

exalted above all blessing and praise.

BAR�ES, "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.

CLARKE, "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.

GILL, "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.

HE�RY 5-6, "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?”

JAMISO�, "Then the Levites ... said, Stand up and bless the Lord your God— 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.

BE�SO�, "�ehemiah 9:5. Then the Levites, Jeshua, &c., said, Stand up, and bless

the Lord for ever and ever — Praise him and give him thanks, as long as you have

any being; and blessed be thy glorious name, which is exalted above all blessing and

praise — The super-excellent perfections of which, the noblest creatures cannot

worthily magnify. The Levites, it is likely, praised him in these or such like words, in

which all the people joined, either with their lips, or in their hearts.

COFFMA�, "Verse 5

REHEARSAL OF GOD'S GREAT PROMISE TO ABRAHAM

"Then the Levites, Jeshua, and Kadmiel, Bani, Hashabneiah, Sherebiah, Hodiah,

Shebaniah, and Pethahiah, said, Stand up, and bless Jehovah your God from

everlasting to everlasting; and blessed be thy glorious name, which is exalted above

all blessing and praise. Thou art Jehovah, even thou alone; thou hast made heaven,

the heaven of heavens, and all their host, the earth and all the things that are

thereon, the seas and all that is in them, and thou preservest them all; and the host

of heaven worshippeth thee. Thou art Jehovah the God, who didst choose Abram,

and broughtest him forth out of Ur of the Chaldees, and gavest him the name of

Abraham, and foundest his heart faithful before thee, and madest a covenant with

him to give the land of the Canaanite, the Hittite, the Amorite, and the Perezzite,

and the Jebusite, and the Girgashite, to give it unto his seed, and hast performed thy

words; for thou art righteous."

A profitable and acceptable feature of any prayer is a rehearsal of God's promises

and heartfelt praise for his fulfilment of them. All of the things mentioned here have

been the subject of our extensive comments upon the Pentateuch, particularly in

Genesis. It appears that during the whole history of ancient Israel that they seemed

never to appreciate, nor even to remember, the reason why God called Abraham.

That reason: "THAT I� THEE A�D I� THY SEED (SI�GULAR) ALL THE

FAMILIES OF THE EARTH SHALL BE BLESSED" (Genesis 12:3; 26:4).

TRAPP, "�ehemiah 9:5 Then the Levites, Jeshua, and Kadmiel, Bani, Hashabniah,

Sherebiah, Hodijah, Shebaniah, [and] Pethahiah, said, Stand up [and] bless the

LORD your God for ever and ever: and blessed be thy glorious name, which is

exalted above all blessing and praise.

Ver. 5. Then the Levites, Jeshua, &c., said, Stand up] Gird yourselves, and serve the

Lord, as Luke 17:8. Be instant, or stand close to the work, επιστηθι, 2 Timothy 4:2;

set sides and shoulders to it; rouse up yourselves, and wrestle with God. Hoc agite,

Do this, said the Roman priest to the people at their sacrifices. And Sacerdos parat

fratrum mentes dicendo, Sursum corda, saith Cyprian, In the primitive times the

ministers prepared the people to serve God, by saying, Lift up your hearts ( De

Oratione).

And bless the Lord your God for ever] Give him immortal thanks, all possible

praise, amore more, ore, glorify him doingly, 1 Corinthians 10:30-31, Ephesians

1:11-12. Think of the multitude, seasonableness, suitableness, constancy, &c., of

God’s favours; and then give him the glory due unto his name; which yet we can

never do, because his name is exalted above all blessing and praise (as it followeth

here), so that if we should do nothing else all our days, yea, as long as the days of

heaven shall last (said that martyr), but kneel upon our knees and sing over David’s

Psalms to God’s praise, yet should we fall far short of what we owe to the Lord, who

is most worthy to be praised.

And blessed be thy glorious name] These holy Levites, having called upon the people

to bless God, break forth into the performance of this divine duty themselves. So St

Paul often, exhorting the saints to pray, falls a praying for them.

Which is exalted above all blessing and praise] So that when we have done our

utmost herein, we can never out do. David is oft so transported, that he seems to

forget himself, as a bird that hath got a note, records it over and over, as Psalms

136:1-26, "for his mercy endureth for ever." And Psalms 150:1-6, in six verses are

twelve Hallelujahs. "Praise him," saith he, �ehemiah 9:2, "according to his

excellent greatness," "for great is the Lord, and greatly to be praised," Psalms

145:3; and �ehemiah 9:5, "Let everything that hath breath praise the Lord," or,

Let every breath praise the Lord. As oft as we breathe we are to breathe out the

praises of God, and to make our breath like the perfumed smoke of the Tabernacle.

CO�STABLE, "Verses 5-38

The prayer of praise9:5-38

A second group of seven Levites ( �ehemiah 9:5) led the people in the prayer of

praise that �ehemiah included in this book, perhaps on a different day than the

prayer he wrote about in �ehemiah 9:1-4.

"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 Psalm 78 , 105 , 106 , 135 , , 136." [�ote:

Fensham, pp227-28.]

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 ( �ehemiah 9:6), and His grace and faithfulness in calling Abraham,

promising him the land of Canaan, and fulfilling that promise ( �ehemiah 9:7-8).

The returned exiles could identify with God"s miraculous deliverance of their

forefathers when they were slaves in Egypt ( �ehemiah 9:9-11).

"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." [�ote: Breneman, p237.]

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 ( �ehemiah

9:12-15). They also voiced thanks to God for choosing them and for giving them His

Law ( �ehemiah 9:13-14). While the second Exodus motif is strong in the biblical

writers" concept of the restoration, the idea of pilgrimage and procession to Zion is

equally strong. [�ote: Eugene H. Merrill, "Pilgrimage and Procession: Motifs of

Israel"s Return," In Israel"s Apostasy and Restoration: Essays in Honor of Roland

K. Harrison, pp261-272.] In spite of their forefathers" rebellion ( �ehemiah 9:16-17

a): God forgave them and graciously guided them ( �ehemiah 9:19), provided for

their physical needs ( �ehemiah 9:20-21), and gave them victory over their enemies (

�ehemiah 9:22). He also multiplied them ( �ehemiah 9:23), brought them into the

Promised Land ( �ehemiah 9:24-25 a), and established them there ( �ehemiah 9:25

b).

During the period of the judges and during the monarchy, the Israelites disobeyed

and rebelled many times. �evertheless, God delivered them when they repented (

�ehemiah 9:26-29) and sent the prophets to turn them back to Himself ( �ehemiah

9:30). This shows God"s further grace and compassion toward His people (

�ehemiah 9:31). The returned Jews then called on God to remember their

sufferings in exile ( �ehemiah 9:32). They acknowledged that the exile was a

consequence of their disobedience to God"s Word ( �ehemiah 9:33-34). Even in

exile, most of the Israelites had not returned to God ( �ehemiah 9:35).

Consequently, much of the Jewish nation was still in bondage to its Persian rulers (

�ehemiah 9:36-37).

"This sad confession, like that of Ezra 9:9, affords clear proof that the leaders of

post-Exilic Judaism did not regard their return from Babylon as final fulfillment of

such prophecies of Israel"s restoration to the land as Isaiah 11:11-16; Isaiah 14:1-

2." [�ote: Whitcomb, p442.]

�onetheless now they, the faithful remnant of returnees, were ready to make a

formal commitment to obey Yahweh again ( �ehemiah 9:38).

ELLICOTT, "(5) Hashabniah.—�ot found elsewhere. �o reason is given why this

company is somewhat different from the former; the LXX. arbitrarily omit all

names after Kadmiel. Similarly, they insert “and Ezra said” before �ehemiah 9:6.

The psalm was perhaps composed by Ezra, but uttered by the Levites in the name of

the congregation.

Stand up and bless . . . Blessed be.—Or, let them bless.

Thou, even thou, art Lord alone.—The three phrases mark how the address to the

people glides into direct adoration of God.

Thy glorious name.—Literally found again in Psalms 72:19 alone.

WHEDO�, "5. Stand up — The Levites thus call upon the congregation to join in

offering the prayer, and probably the people, rising, responded, and blessed be thy

glorious name, etc. And thus they continued, reciting and responding, through all

this confession prepared for them by Ezra.

For ever and ever — Hebrew, from everlasting to everlasting. Always and

unceasingly is Jehovah to be praised.

Exalted above all blessing — All worship and praise must fail fully to recognise and

appreciate the worth and power of that GLORIOUS �AME.

LA�GE, "�ehemiah 9:5. Hashabniah.—In �ehemiah 10:11 Hashabiah.Hodijah.—

See �ehemiah 10:10. Pethahiah.—Perhaps Pelaiah of �ehemiah 10:10. The only

Levites mentioned as sealing in chap10, who are not mentioned here are, then,

Kelita, Micha, Rehob, Zaccur, Shebaniah (2), Hodijah (2).

Stand up and bless the Lord your God for ever and ever.—This the eight Levites cry

out to the people (some having perhaps seated themselves), and then they make the

confession to God, doubtless from a written document prepared for the occasion, so

that all the eight speak together, and so make a strong voice to be heard by all. The

Hebrew of this confession is quite pure and largely borrowed from the older books.

And blessed be thy glorious name.—Here the Fut. Piel Isaiah, with wav conversive,

an assertion made by �ehemiah himself in an ejaculatory form to God, thus: “The

Levites said, Stand up and bless the Lord, etc, and they [i.e., the people] blessed thy

glorious name, which is exalted above all blessing and praise.” The words of the

people then begin with �ehemiah 9:6.

PETT, "�ehemiah 9:5

‘Then the Levites, Jeshua, and Kadmiel, Bani, Hashabneiah, Sherebiah, Hodiah,

Shebaniah, and Pethahiah, said,

These eight presumably represent the eight ‘houses’ with some being the same as the

chiefs mentioned above, while others were representatives of the chiefs not

mentioned here in �ehemiah 9:5. The otherwise unnecessary repetition of the list

indicates clearly that the names are intended to be different from �ehemiah 9:4.

Each was acting on behalf of his ‘house’. They were the spokesmen. Some of them

wowuld almost certainly have been sprinkled among the crowd so as to relay the

prayer as it was spoken.

�ehemiah 9:5 b

The Call To Prayer (�ehemiah 9:5 b).

The Levites now made the call to prayer as had become customary. They called on

the people to stand up and bless the everlasting Lord. And they then moved into

spontaneous worship, spontaneous, but a worship based solidly on past tradition.

We need not assume that the people were not already standing. It is a call to stand

as those abut to pray and confess their sins and the sins of their fathers. Over a

thousand years had passed since the covenant had been given, and yet they were

even now not in full possession of the land. And the reason was because they and

their fathers had sinned. That is why the prayer covers so much ground. There was

a long history of sin to be repented of.

�ehemiah 9:5

“Stand up and bless YHWH your God from everlasting to everlasting, and blessed

be your glorious name, which is exalted above all blessing and praise.” ’

Standing was the usual attitude for prayer. They may already have been standing.

�ow they are to stand ready for prayer. This initial prayer is a summarising prayer

divided up into two parts, the first addressed to the people and the second to God

Himself. Such a movement from address to worship is a regular feature of many

kinds of worship as the worshipper realises the wonder of what he is saying and

turns to praise. It is again suggestive of spiritual revival. The speaker was probably

Jeshua the Levite, acting on behalf of the group.

Firstly the people are called on to stand up and bless YHWH, Who is described as

‘their God from everlasting to everlasting’. He is seen as the One Who encompasses

all things and all time, and as the One Who has been His people’s God throughout

the ages, and will continue to be so into the distant future. That very thought then

fills their minds with praise and leads on into direct worship.

For, subsequently, having made the call to worship the Levites then address YHWH

and bless His glorious �ame ‘which is exalted above all blessing and praise’. He is

thus seen as both eternally existent (He is exalted), and as being beyond the ability

of men to appreciate (He is above all blessing and praise). In other words He is seen

as so great that it is impossible to express a sufficiency of blessing and praise. His

uniqueness and distinctiveness is thus being emphasised. He is being seen as above

and beyond all things.

PULPIT, "�ehemiah 9:5

Stand up. The people had prostrated themselves (see the comment on �ehemiah 9:3)

for confession and prayer; they are now bidden to "stand up" for praise. Compare

the practice of the Christian Church. Blessed be. Literally, "let them bless." The

Levites turn their address, after its opening clause, from the people to Jehovah

himself, who henceforth becomes the subject of it. Thy glorious name. The high

honour due to the "name" of God is taught by the sacred writers with one uniform

voice from Moses (Exodus 20:7)to the last 'surviving apostle (Revelation 15:4). The

"glorious name" of God is an expression which occurs four times in our version of

the Old Testament; but the exact phrase here used is found only in Psalms 72:19.

6 You alone are the Lord. You made the heavens,

even the highest heavens, and all their starry host,

the earth and all that is on it, the seas and all that

is in them. You give life to everything, and the

multitudes of heaven worship you.

BAR�ES, "The host of heaven worshippeth thee - i. e the angels. See 1Ki_22:19; Psa_103:21.

CLARKE, "Thou preservest them all - �vettah�mechaiyeh�eth ואתה�מחיה�את�כלם

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.

GILL, "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.

JAMISO�, "Thou, even thou, art Lord alone, etc. — 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.

K&D 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 with him 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 His glory, to which the Levites exhorted. This theme is then elucidated by facts from Israel's history, in four strophes. a. When God saw the affliction of His people in Egypt, He delivered them by great signs and wonders from the power of Pharaoh, gave them laws and judgments on Sinai, 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, God did not withdraw His mercy from them, but sustained them forty years, so that they lacked nothing; and subdued kings before them, so that they were able to conquer and possess the land (Neh_9:16-25). c. After they were settled in the land they rebelled again, and God delivered them into the hand of their oppressors; but as often as they cried unto Him, He helped them again, till

at length, because of their continued opposition, He gave them into the power of the people of the lands, yet of His great mercy did not wholly cast them off (Neh_9:26-31). d. May He now too look upon the affliction 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 of heavens, and all their host, the earth and all that is thereon, the sea and all therein; and Thou givest life to them all, and the host of heaven worshippeth Thee. Neh_9:7 Thou art Jahve, the God who didst choose Abram, and broughtest him forth out of Ur of the Chaldees, and gavest him the name of Abraham: Neh_9:8 And foundest his heart faithful before Thee, 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 to his seed, and hast performed Thy word; for Thou art righteous.” Jahve alone is God, the Creator of heaven and earth, and of all creatures in heaven and on earth. In order duly to exalt the almightiness of God, the notion of heaven is enhanced by the addition “heaven of heavens,” as in Deu_10:14; 1Ki_8:27; and that of earth by the addition ”the sea and all

therein;” comp. Psa_146:6. �ל־צב>ם, Gen_2:1, here refers only to heaven. מח'ה, to cause

to live = to give and preserve life. ם?� 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 and Gen_15:7; Gen_17:5, where God bestowed upon the patriarch Abram the name of Abraham. The words, “Thou

foundest his heart faithful,” refer to יהוה# there mentioned. The making of a האמין

covenant alludes to Gen_17:5.; the enumeration of six Canaanitish nations to Deu_7:1; Exo_3:8; comp. with Gen_15:20. This His word God performed (fulfilled), for He is

righteous. God is called יקBצ, inasmuch as with Him word and deed correspond with

each other; comp. Deu_32:4.

BE�SO�,"�ehemiah 9:6. Thou, even thou, art Lord alone — Jehovah, the self-

existent and independent being; there is no God beside thee; thou hast made heaven,

&c. — They acknowledged the God they worshipped to be the supreme Sovereign,

the Lord over all, who had created all things whatsoever, who preserved them by his

providence, and therefore had a sovereign dominion over all. And the host of heaven

worshippeth thee — The angels, archangels, cherubim, and seraphim, and all the

inhabitants of heaven, of whatever order, acknowledge thee as the universal King.

TRAPP, "�ehemiah 9:6 Thou, [even] thou, [art] LORD alone; thou hast made

heaven, the heaven of heavens, with all their host, the earth, and all [things] that

[are] therein, the seas, and all that [is] therein, and thou preservest them all; and the

host of heaven worshippeth thee.

Ver. 6. Thou, even thou, art Lord alone] Jehovah is God’s incommunicable name;

that holy and reverend name of his which Jews pronounce not, we too oft profane,

at least by not considering the import of it; which is enough to answer all our

doubts, and to fill us with strong consolation, had we but skill to spell all the letters

in it.

Thou hast made heaven] With great skill and artifice thou hast made it, three stories

high, 2 Corinthians 12:2, Hebrews 11:10.

The heaven of heavens] Called the highest, Luke 2:14, and the third heaven, 2

Corinthians 12:2. Of this heaven no natural knowledge can be had, nor any help by

human arts, geometry, optics, &c.; for it is neither aspectable nor movable.

With all their host] i.e. Their furniture: angels, those heavenly courtiers, sun, moon,

and stars, &c., which are all God’s servants, Psalms 119:91, and do, in their way,

worship him.

The earth, and all things that are therein] God may be read in the great book of

nature, which hath three leaves, heaven, earth, and sea. Heaven is all that is above

earth. Earth is an element of cold and dry nature, thick, solid, heavy, placed in the

midst of the world as the foundation thereof, and therefore unmovable, though

round (and in that respect naturally apt for motion), and though founded, not upon

solid rocks, but fluid waters. This Aristotle himself wondered at, Lib. ii. de Caelo,

cap. 13.

And all things that are thereon] Either therein, as metals and minerals; or thereon,

as men, beasts, creeping things, &c.

The seas, and all that are therein] As, There is that leviathan, and creeping things

innumerable. God’s handiwork all of them.

And thou preservest them all] Givest them ζωην και πνοην, Acts 17:25, life and

breath motion and maintenance; thou upholdest the whole creation by the word of

thy power, and all things subsist by thy upholding, Hebrews 1:3. God doth not cast

off the care of his works that he hath made (as doth the carpenter, or shipwright),

but being perpetually present with them, ruleth, disposeth, and ordereth all by a

certain counsel, to his own ends, and at length to his own glory.

And the host of heaven worshippeth thee] Angels and saints especially; who the

more they know of God the more they love him and honour him; making their

addresses to him with greatest self-abasement, considering their distance and

disproportion. Thus angels: as for saints: "All thy works praise thee, O God," saith

David, that is, they give matter and occasion; "but thy saints bless thee," Psalms

145:10. How they do this, see Revelation 5:11-12.

PETT, "YHWH As Unique Creator (�ehemiah 9:6).

The initial emphasis was now on YHWH as sole Creator and Lord over all things,

Who thus had control of all affairs whether in Heaven or on earth. Behind their

words was their distress that they were still subject to the Persians (�ehemiah 9:39).

But they recognised that to Him, as the Universal Lord, the Persians and their gods

were as nothing. Their future lay only in the hands of YHWH.

�ehemiah 9:6

“You are YHWH, even you alone, you have made heaven, the heaven of heavens,

with all their host, the earth and all things that are on it, the seas and all that is in

them, and you preserve them all, and the host of heaven worships you.’

He was first addressed as the unique and only Creator of Heaven and earth. Indeed

as the One Who has made the Heaven of Heavens, with all that it contains. All that

is in those Heavens has been created by YHWH (thus making ‘the gods’ at best

created things), and the angelic host owe their existence to His creative power. All

the host of Heaven, without exception, whether angelic beings or heavenly bodies,

worship Him. He is God over all. For ‘with all their host’ compare Genesis 2:1.

‘Furthermore He has made ‘the earth and all things that are on it’. As John would

later put it, ‘All things were made by Him, and without Him was not anything made

that was made’ (John 1:3). Thus they were reminding themselves that even the

Persians themselves owed their empire to YHWH. And this description includes ‘the

seas and all that is in them’. �ote how there is a distinction between the earth and

the seas. To the Israelites the seas were a strange element, almost distinct from the

earth in which they lived. And yet they recognised that all is under Him. and He

preserves them all. For this idea of both creating and sustaining compare Colossians

1:16-17; Hebrews 1:2-3. The basis of the descriptions here is Genesis 1 where

heaven, earth and seas are clearly distinguished while being parts of the whole.

PULPIT, "�ehemiah 9:6

Thou art Lord alone. Compare Psalms 86:10 and Isaiah 27:1-13 :16. In the latter

passage the phrase used is almost identical. The heaven of heavens. Compare

Deuteronomy 10:14; 1 Kings 8:27; Psalms 148:4. The expression has been explained

as—

1. The very highest heaven;

2. The heavens in all their infinity,

The latter sense best suits the various passages where the phrase occurs. With all

their host. The "host of heaven" has been taken to mean—

1. The angels;

2. The stars.

By the immediate context the stars would seem to be here intended; but the last

clause of the verse is more properly applicable to the angels. Still, it must be

remembered that, according to H.S. (Psalms 148:3), even the stars "praise" God.

Thou preservest them all. The preservation of all created things by him who called

them into being is scarcely taught in the Old Testament elsewhere than in this

passage. The Psalmist says in one place, "Thou preservest man and beast" (Psalms

36:6); but this acknowledgment falls very far short of the universality of the present

passage. Man naturally, but foolishly, fancies that things once created are able to

preserve themselves. Exact thought sees, that if all things have been produced from

nothing, it requires precisely the same power to sustain as originally to produce

them. Hence "preservation" has been called "a continual creation."

7 “You are the Lord God, who chose Abram and

brought him out of Ur of the Chaldeans and

named him Abraham.

CLARKE, "Who didst choose Abram - See the notes on Exo_13:21 (note).

The name of Abraham - For the explanation of this name, See the notes on Gen_17:5.

GILL, "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.

HE�RY 7-8, "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.

BE�SO�, "�ehemiah 9:7. Thou art the Lord who didst choose Abraham — Here

follows a compendious history of the affairs of the Hebrew nation, which, it is likely

was composed by Ezra or �ehemiah in the form of a prayer, and delivered to the

Levites, that they might pronounce it distinctly before the whole congregation, from

their several scaffolds, which were conveniently placed, in several parts of the

assembly, for that purpose.

TRAPP, "�ehemiah 9:7 Thou [art] the LORD the God, who didst choose Abram,

and broughtest him forth out of Ur of the Chaldees, and gavest him the name of

Abraham;

Ver. 7. Thou art the Lord the God] Heb. That Lord, with an emphasis, with an

accent; and besides thee there is none other. See �ehemiah 9:6. This is proved by his

free favours to Israel, and patient bearing with their evil manners in the wilderness;

there being not any God like unto our God, for pardoning of sin, and passing by the

transgression of the remnant of his heritage, Micah 7:18.

Who didst choose Abram] God first chose him for his love, and then loved him for

his choice.

And broughtest him forth out of Ur of the Chaldees] Pulling him as a brand out of

that fire, where, till then, he had lived (and might else have died) an idolater, Joshua

24:2.

And gavest him the name of Abraham] {See Trapp on "Genesis 17:5"}

LA�GE, "�ehemiah 9:7. Ur of the Chaldees cannot be Mugheir by the Persian gulf,

as is the present prevailing theory. The Chaldees or Casdim in Abraham’s day (or

in Moses’ day) were not so far south. Ur was more likely in northern Mesopotamia,

though scarcely so near to Haran as Oorfa. The Semitic stock to which Abraham

belonged seem to belong to northern Mesopotamia.

PETT, "Verse 7-8

YHWH’s Choice Of, And Covenant With, Abram/Abraham (�ehemiah 9:7-8).

�ot only had YHWH created all things, however, but He had also out of all the

nations chosen their forefather Abram, adopted him as His own (changing his name

to Abraham), and had given to him and to his seed the promise of the land of

Canaan. And they acknowledged that He had performed what He had promised. He

had given them possession of the land. As they will go on to say, it was not His fault

that it had gone badly wrong.

�ehemiah 9:7-8

“You are YHWH the God, who chose Abram, and brought him forth out of Ur of

the Chaldees, and gave him the name of Abraham, and found his heart faithful

before you, and made a covenant with him to give the land of the Canaanite, the

Hittite, the Amorite, and the Perizzite, and the Jebusite, and the Girgashite, to give

it to his seed, and have performed your words, for you are righteous.”

The emphasis was now on the fact that it was YHWH Who, as the Creator and

Ruler of all the world, and as the covenant-fulfilling Righteous One, had called and

chosen Abram. He had brought him out of Ur of the Chaldees (in other words out of

Babylonia, just as He had brought them out of Babylonia), had sovereignly given

him his new name Abraham as an indication that he was now God’s chosen one,

(just as they bore the name of Israel His chosen one), and had found him faithful

before Him (something that they now recognised should be true of them). �ote the

emphasis on God’s election, and on Abram’s God-given name (Genesis 17:5; not

emphasised elsewhere outside Genesis), and on Abraham’s responsive faith and

obedience (his heart was faithful before Him, which may well reflect Genesis 15:6).

As a consequence God had made a covenant with him to give to him and his seed the

land of Canaan, something which He had performed because He was ‘righteous’

(conformed rightly to His covenant promises). And their tradition saw the land

promised as having successfully been given to his seed (1 Kings 4:21), in spite of

their previous rebellions. There is a clear implication in this that the returnees were

expectant that God would similarly consider His sovereign choice and covenant with

regard to His chosen people, would show covenant love towards those who bore a

new name given by God (Israel), and would perform His word before them, but this

is not actually stated.

The description given here also assumes a knowledge of the tradition behind

Genesis 11:31 in respect of Ur of the Chaldees, and the traditions which spoke of

Canaan as ‘the land of the Canaanite, the Hittite, the Amorite, and the Perizzite,

and the Jebusite, and the Girgashite’ (compare Deuteronomy 7:1, rather than

Genesis 15:19-21). The ‘list of nations’ depicted here is not a direct citation. It is not

found in this order in the books of Moses, and here omits the Hivites. But it was

clearly based on a memory of a known tradition.

PULPIT, "�ehemiah 9:7-31

Compare with this long historical resumé the still longer ones in Psalms 78:5-72 and

Acts 7:2-47. God's dealings with his people furnished a moral lesson of

extraordinary force, and moral teachers, naturally, made frequent reference to

them. But it is not often that we have so complete and elaborate a recapitulation as

the present, which, beginning with the call of Abraham, brings the history down to

the time of the Persian servitude. God's goodness and his people's ingratitude form

the burthen of the whole.

8 You found his heart faithful to you, and you

made a covenant with him to give to his

descendants the land of the Canaanites, Hittites,

Amorites, Perizzites, Jebusites and Girgashites.

You have kept your promise because you are

righteous.

GILL, "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.

BE�SO�, "�ehemiah 9:8. And foundest his heart faithful before thee — In many

instances, especially in that great trial of his faith and obedience, when thou

requiredst him to offer up his only son as a sacrifice. And hast performed thy

words; for thou art righteous — True to thy word, faithfully fulfilling all thy

promises.

TRAPP, "�ehemiah 9:8 And foundest his heart faithful before thee, 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,

and hast performed thy words; for thou [art] righteous:

Ver. 8. And foundest his heart faithful] He must needs find it so who had made it so.

Otherwise Abraham, as well as any other, might well say, Horreo quicquid de meo

est, ut meus sim (Bern.). The natural heart is deceitful and desperately wicked, &c.,

a bundle of sin (folly is bound up, &c.), a treasury of sin (an evil man out of the evil

treasure of his heart, &c.), a raging sea of sin, Isaiah 57:20, a world of wickedness,

James 3:6, If any good be in it, it is but as a drop of rose water in a bowl of poison;

where falling, it is presently corrupted.

And madest a covenant with him] To be his God, and the God of his seed. This was

divini mellis alveare, the beehive of heavenly honey; this was more than to be made

monarch of the whole world. See Genesis 17:20-21.

To give the land of the Canaanites, &c.] Who had filled that good land from one end

to the other with their uncleanness, Ezra 9:11, and were therefore worthily rooted

out of it. So Josephus reports that in his time these Jews were grown so wicked, that

if the Romans had not destroyed them, without doubt either the earth would have

swallowed them up, or fire from heaven have consumed them. Bede saith of the

ancient Britons (immediately before their destruction by the Saxons) that they were

come to a very great height of wickedness; so as to shame the counsel of the poor,

because the Lord was his refuge, Psalms 14:6.

And hast performed thy words] Of many promisers it may be said, as Tertullian of

the peacock, all in changeable colours: as oft changed as moved. Sertorius paid his

promises with fair words. Antiochus was surnamed Doson, because he oft said, I will

give you this, or that, but never did. God is none such.

For thou art righteous] That is, faithful: for there is a twofold justice of God; 1. Of

equity: 2. Of fidelity. See 1 John 1:9, Revelation 10:1, where Christ is said to have a

rainbow on his head; to show that he is faithful and constant in his promises.

PULPIT, "�ehemiah 9:8

Canaanites, etc. The nations driven out were actually seven (Deuteronomy 7:1), but

it is a common figure of speech to put the part for the whole. In the present

enumeration the Hivites are omitted. Hast performed thy words. Though for a time

remnants of the accursed nations were left in the land, "to prove Israel" ( 3:1), yet

ultimately all were either driven out or reduced to the condition of slaves (see the

comment on Ezra 2:55).

9 “You saw the suffering of our ancestors in

Egypt; you heard their cry at the Red Sea.[b]

GILL, "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.

HE�RY, "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.

K&D, "The fulfilment of this word by the deliverance of Israel from Egypt, and their guidance through the wilderness to Canaan.

Neh_9:9-11

“And Thou sawest the affliction of our fathers in Egypt, and heardest their cry by the Red Sea: Neh_9:10 And showedst signs and wonders upon Pharaoh and all his servants, and on all the people of his land, because Thou knewest that they dealt proudly against them, and madest Thyself a name, as this day. Neh_9:11 And Thou dividedst the sea before them, and they went through the midst of the sea on dry land; and their persecutors Thou threwest into the deeps, as a stone into the mighty waters.” 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 He showed upon Pharaoh (Neh_9:10); (2) the crying for help at the Red Sea, when the 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 the historical narrative, Ex 7-10. The expression עליהם הזידו is formed �י

according to עליהם זדו על .Exo_18:11 ,אשר occurs Exo_21:14 הזיד in a general sense. On וגו

שם לך� comp. Jer_32:20; Isa_58:12, Isa_58:14; 1Ch_17:22. A name as this day - in ו�עש

that the miracles which God then did are still praised, and He continues still to manifest His almighty power. The words of Neh_9:11 are supported by Exo_14:21-22, Exo_14:28,

and Exo_15:19. אבן �מו עFים ;are from Exo_15:5 #מצולות .from Ex 15 and Isa_43:16 #מים

BE�SO�, "�ehemiah 9:9-10. And didst see the affliction of our fathers in Egypt —

God’s providences over Isaac and Jacob are passed by, to come to his interpositions

in their behalf, since they became a nation; that is, since he had made good his

covenant with Abraham, in multiplying his seed as the stars of heaven; at the time of

entering into which covenant he had foretold that his seed should suffer grievous

affliction in Egypt; from which having rescued them, he completed their deliverance

at the Red sea, when they cried to him, as is here mentioned. It was reasonable to

remember this, now they were interceding for the perfecting of their deliverance out

of Babylon. And showedst signs and wonders upon Pharaoh — Many and mighty,

such as were unprecedented and unparalleled, thereby getting honour upon him,

and upon his servants and people, the deliverance of thy people being the

destruction of their enemies. For thou knewest that they dealt proudly against them

— Intending to make them their slaves for ever, as, for the present, they treated

them with the utmost contempt and cruelty.

COFFMA�, "Verse 9

REHEARSAL OF GOD'S DELIVERA�CE OF ISRAEL FROM EGYPT A�D HIS

GUIDA�CE OF THEM I� THE WILDER�ESS

"And thou sawest the affliction of our fathers in Egypt, and heardest their cry by

the Red Sea, and showedst signs and wonders upon Pharaoh, and on all his

servants, and all the people of his land; for thou knewest that they dealt proudly

against them, and didst get thee a name, as it is this day. And thou didst divide the

sea before them, so that they went through the midst of the sea on the dry land; and

their pursuers thou didst cast into the depths, as a stone into the mighty waters.

Moreover in a pillar of cloud thou leddest them by day; and in a pillar of fire by

night, to give them light in the way wherein they should go. Thou camest down also

upon mount Sinai, and spakest with them from heaven, and gavest them right

ordinances and true laws, good statutes and commandments, and madest known

unto them thy holy sabbath, and commandedst them commandments, and statutes,

and a law, by Moses thy servant, and gavest them bread from heaven for their

hunger, and broughtest forth water for them out of the rock for their thirst, and

commandest them that they should go in to possess the land which thou hadst sworn

to give them."

(We submit as our commentary on these verses Volume II (Exodus) in our series of

works on the Pentateuch.)

TRAPP, "�ehemiah 9:9 And didst see the affliction of our fathers in Egypt, and

heardest their cry by the Red sea;

Ver. 9. And didst see the affliction] The eyes of the Lord are upon the righteous, as

well as his ears open to their prayers; he knoweth their soul in adversity, et de

remedio prospicit, he is solicitous of their safety.

And heardest their cry by the Red Sea] Though mixed with much murmuring,

Exodus 14:10. So he heard that pitiful poor prayer of David, Psalms 31:22, "I said

in mine haste, I am cut off from thine eyes: nevertheless thou heardest the voice of

my supplications, when I cried unto thee." God heareth the young ravens, Psalms

147:9, though they have but a hoarse and harsh note, make no melody to move pity,

and cry but by implication only, and not directly unto him.

PETT, "Verses 9-38

The Levites’ Plea On The Basis Of God’s Past Mercies (�ehemiah 9:9-38).

The Levites now reminded God that He had been faithful to His covenant

throughout their history, declared their recognition of His constant goodness, and of

His continuing munificence towards them, confessed their own failures and the

failures of their fathers, which had occurred again and again, and reminded Him

how He had continued faithful, clearly expressing the hope that He would continue

to do so.

The confession was made in great detail. It was not just a reiteration of their history.

Every agonised verse was spoken from the heart. They felt the great burden of guilt

that was on them as a result of their nations behaviour and attitude towards God.

The words may well have been spoken with weeping. We are not to see them as just

a liturgical formula. They were a deep felt confession of sin every step of the way,

and a continual acknowledgement of how good God had been towards them as His

people.

Themes lying behind their words include the fact:

· That men had continually ‘dealt proudly’, both the Egyptians (�ehemiah

9:10) and their own fathers (�ehemiah 9:16; �ehemiah 9:29), in being flagrantly

disobedient to God;

· That God had given His people ‘possession of the land’ (�ehemiah 9:15;

�ehemiah 9:22-24).

· That God had constantly supplied them with an abundance of good things

both before and after entering the land (�ehemiah 9:15; �ehemiah 9:20-21;

�ehemiah 9:25; �ehemiah 9:35-37).

· That God had constantly watched over them and protected them (�ehemiah

9:12; �ehemiah 9:19).

· That God had constantly sent His Spirit in His prophets with them to guide

and inspire them (�ehemiah 9:20; �ehemiah 9:26; �ehemiah 9:30).

· That God had constantly instructed them in His Law (�ehemiah 9:13-14;

�ehemiah 9:20; �ehemiah 9:26; �ehemiah 9:29).

· That the people had nevertheless constantly rebelled against Him (�ehemiah

9:16; �ehemiah 9:18; �ehemiah 9:26; �ehemiah 9:28; �ehemiah 9:30; �ehemiah

9:34) so that He had to endure great provocations (�ehemiah 9:18; �ehemiah 9:26).

· That God had constantly in turn delivered them (�ehemiah 9:10-11;

�ehemiah 9:27-28; �ehemiah 9:31).

· Each central main section ends with the thought that God had not forsaken

them (�ehemiah 9:17; �ehemiah 9:31).

In the light of this they cried to God to now observe their present situation,

indicating that while they acknowledged how as a people they had rebelled

constantly against Him, refusing to keep His Law and observe His commandments,

yet they His people were but servants in a land that should have been theirs, ruled

over by others who partook of its fruits. They did not possess the land as He had

promised Abram.

The passage is divided up into three main sections, which can then be divided into

subsections. The dividing points between these three sections are indicated by

expressions of worship to God, which include the thought that he had not forsaken

them.

· The first section depicts God’s gracious activity on behalf of His people, and

the fact that nevertheless they had rebelled against Him, and ends with the words,

‘you are a God ready to pardon, gracious and merciful, slow to anger and abundant

in covenant love, and forsook them not’ (�ehemiah 9:17 b).

· The second section reiterates God’s gracious activity on behalf of His people,

and again repeats how they had continually rebelled against Him, and ends with the

words, ‘nevertheless in your manifold mercies you did not make a full end of them,

nor forsake them, for you are a gracious and merciful God’ (�ehemiah 9:31).

· The final section commences with the words ‘now therefore our God, the

great, the mighty and the terrible God, who keeps covenant and covenant love’,

confesses the more recent failure and rebellion of their fathers, and reminds Him

that because of it they stand before Him as those who are servants of an alien

monarch, who takes the best of what the land produces. While living in the land,

they do not possess the land. It and they are ruled over by another. And it ends with

the assurance that they are nevertheless about to make a covenant with Him

(�ehemiah 9:38).

We must now look at these sections in more detail:

1). Seeing His people in affliction in Egypt God had delivered them with great

power from the hand of the foreign oppressor Pharaoh, had granted them His

covenant at Sinai, had continually made wonderful provision for them, and had

commanded them to ‘go in and possess the land’ (�ehemiah 9:9-15). �evertheless in

their arrogance they had rebelled against Him, and had determined rather to go

back into bondage (�ehemiah 9:16-17).

(We can compare with this how the returnees were also in affliction (�ehemiah 1:3),

and were under the hand of a foreign oppressor (�ehemiah 9:36-37), but they yet

awaited full deliverance, for while God had brought them safely to the land, in their

case they did not possess it. Yet it was now their intention to make a covenant

hoping that God would respond (�ehemiah 9:38). They did not want to remain in

bondage).

2a). In spite of the fact that their fathers had rebelled against Him in the

wilderness in the matter, for example, of the golden calf, God did not withdraw His

covenant mercy from them, but sustained them throughout their time in the

wilderness, and subdued kings before them so that they could possess the land. The

result was that ‘the children of Israel went in and possessed the land’ and prospered

greatly. God’s promises and purposes were coming to fruition in spite of His

people’s failures (�ehemiah 9:16-25).

2b). But even when they were settled in the land they had rebelled again and

again, had neglected His Law and had slain His prophets. �evertheless God was

faithful and raised up deliverers for them, and sought to bring them back to His

Law. Yet they still rebelled against His life-giving judgments, and rejected the work

of His Spirit through the prophets, not being willing to listen, and were therefore

given into the hands of the peoples of the lands. God, however, did not make a full

end of them, because He is a gracious and merciful God (�ehemiah 9:26-31).

3). That the great, mighty and terrible (awesome) God Who had constantly kept

covenant and mercy would not overlook the afflictions of His people since the time

of the Assyrians (their first experience of ‘world’ empire). �ot that they blamed Him

for it, for they acknowledged that they had received what was just because of their

disobedience. But they prayed that He would observe their present position, in the

land which He had promised to Abraham, in that it provided its fruit to others than

God’s people, so that they were subservient to them. �evertheless they wanted Him

to observe that they were now about to renew the covenant (�ehemiah 9:32-38).

�otice that the first section ends with the arrogance of their fathers which had

caused them not to listen to God’s commandments, with the consequence that they

had not been mindful of His wonders, but had rather been arrogant (notice the

repetition of ‘hardened their neck’), and in their arrogance had appointed their own

‘captain’ in order to return to their bondage. The second section ends with their

refusal to hear the voice of His Spirit, with the result that they were given into the

hands of the peoples of the lands. And both these are contrasted with the returnees

themselves, who, while suffering for the disobedience of their fathers, and being

servants in a land which did not belong to them, were nevertheless about to renew

the covenant with Him.

10 You sent signs and wonders against Pharaoh,

against all his officials and all the people of his

land, for you knew how arrogantly the Egyptians

treated them. You made a name for yourself,

which remains to this day.

GILL, "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.

TRAPP, "�ehemiah 9:10 And shewedst signs and wonders upon Pharaoh, and on

all his servants, and on all the people of his land: for thou knewest that they dealt

proudly against them. So didst thou get thee a name, as [it is] this day.

Ver. 10. And shewedst signs and wonders upon Pharaoh] That sturdy rebel, whom

neither ministry, nor misery, nor miracle, nor mercy could possibly mollify. This

was worse than any or all those ten plagues sent upon him, whereof see Exodus 3:19.

{See Trapp on "Exodus 3:19"}

For thou knewest that they dealt proudly, &c.] This the just and jealous God could

not away with, Exodus 18:11. His work in heaven is (said that heathen) to cast down

the lofty, and to lift up the lowly, τα µεν υφηλα ταπεινουν, &c. (Aesop. Chilon).

So didst thou get thee a name] i.e. A great fame of thy power and justice, to the

conversion of some (as Jethro, Exodus 18:1) and conviction of others, as

Deuteronomy 32:31, Joshua 2:10, 1 Samuel 4:8.

WHEDO�, "10. Get thee a name — A wondrous fame for Almighty power over

false gods. Jehovah made for himself such a name by the miracles which he wrought

for Israel.

As it is this day — Jehovah’s fame had not departed, for in �ehemiah’s time the

miracles of the Exodus were still remembered and extolled.

11 You divided the sea before them, so that they

passed through it on dry ground, but you hurled

their pursuers into the depths, like a stone into

mighty waters.

GILL, "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.

TRAPP, "�ehemiah 9:11 And thou didst divide the sea before them, so that they

went through the midst of the sea on the dry land; and their persecutors thou

threwest into the deeps, as a stone into the mighty waters.

Ver. 11. And thou didst divide the sea before them] That which threatened to

swallow them preserved them. "For this shall every one that is godly pray unto thee

in a time when thou mayest be found: surely in the floods of great waters they shall

not come nigh unto him," Psalms 32:6.

As a stone into the mighty waters] As lead, Exodus 15:10. So shall Rome (that

spiritual Egypt) once sink into the bottom of the sea, as a millstone thrust into it by a

mighty angel, with a most impetuous force, Revelation 18:21.

PETT, "Verses 9-11

The Deliverance From Egypt (�ehemiah 9:9-11).

They now reminded YHWH what, having established His sovereign power over all

things, and having chosen Abraham and made a covenant with him to give him and

his descendants the land, this had caused Him to do. It had caused Him to deliver

the children of Abraham out of Egypt. They had been afflicted by a powerful

foreign king and nation, but YHWH had miraculously delivered them, bringing

them through the Red Sea, just as they now hoped that He would deliver them from

the hand of another powerful king and nation, and would bring back other exiles

who were scattered around the world.

�ehemiah 9:9-11

“And you saw the affliction of our fathers in Egypt, (Exodus 3:7)

And heard their cry by the Red Sea, (Exodus 14:10)

And showed signs and wonders on Pharaoh, (Exodus 7:3; Deuteronomy 6:22)

And on all his servants, and on all the people of his land, (Deuteronomy 6:22;

Deuteronomy 34:11)

For you knew that they dealt proudly against them, (Exodus 18:11)

And you got yourself a name, as it is this day. (Exodus 9:16)

And you divided the sea before them, (Exodus 14:16; Exodus 14:21)

So that they went through the midst of the sea on the dry land, (Exodus 14:22;

Exodus 14:29; Exodus 15:19)

And their pursuers you did cast into the depths, (Exodus 15:4; Exodus 15:19)

As a stone into the mighty waters.” (Exodus 15:5; Exodus 15:9)

In poetic prose the writer vividly describes the deliverance of ‘their fathers’ from

their afflictions, both by signs and wonders wrought in Egypt affecting the whole

land, and especially by His deliverance at the Red Sea when the host of Pharaoh

perished in the waters. God had seen the afflictions of His people, had heard their

cry, had noted the pride and arrogance of their tormentors, had worked signs and

wonders against a foreign tyrant, and had thereby ‘got Himself a �ame’, a

recognition of Who and What He was. As can be seen the words are full of

references to the Book of Exodus. This then was the God on whom they were now

depending, and to Whom they were looking. It is quite apparent that they were

hoping that God would act in a similar way again.

12 By day you led them with a pillar of cloud, and

by night with a pillar of fire to give them light on

the way they were to take.

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

GILL, "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.

HE�RY, " 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.

K&D, "Neh_9:12-15

“And Thou leddest them in the day by a cloudy pillar, and in the night by a pillar of fire, to give them light in the way wherein they should go. Neh_9:13 And Thou camest down upon mount Sinai, and spakest with them from heaven, and gavest them right judgments and true laws, good statutes and commandments: Neh_9:14 And madest known unto them Thy holy Sabbath, and commandedst them precepts, statutes, and laws, by the hand of Moses Thy servant. Neh_9:15 And gavest them bread from heaven

for their hunger, and broughtest forth water for them out of the rock for their thirst; and Thou commandedst them to go in and possess the land, which Thou hadst lifted up Thine hand to give them.” Three particulars in the miraculous leading of Israel through the wilderness are brought forward: a. Their being guided in the way by miraculous tokens of the 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 agree with Exo_19:18, Exo_19:20, and Exo_20:1., compared with Deu_4:36. On the various designations of the law, comp. Psa_19:9; Psa_119:43, Psa_119:39, Psa_119:142. Of the commandments, that concerning the Sabbath is specially mentioned, and spoken of as a benefit bestowed by God upon the Israelites, as a proclamation of His holy Sabbath, inasmuch as the Israelites were on the Sabbath to share in the rest of God; see rem. on Exo_20:9-11. c. The provision of manna, and of water from the rock, for their support during their 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. לרשת like לבוא

Deu_9:1, Deu_9:5; Deu_11:31, and elsewhere. את־ידך� is to be understood according נשאת�

to Num_14:30.

TRAPP, "�ehemiah 9:12 Moreover thou leddest them in the day by a cloudy pillar;

and in the night by a pillar of fire, to give them light in the way wherein they should

go.

Ver. 12. Moreover thou leddest them by day, &c.] This pillar of a cloud was

miraculously moved with such variation as God thought fit, for the guiding of their

journeys; much better than did or could Vibilia, that heathen fiction.

And in the night by a pillar of fire] Though they did not usually journey in the

night, yet sometimes they did; and then this pillar of fire was their guide. God is

with his at all assays, and is all in all unto them, Psalms 121:4; see Isaiah 4:5-6.

PETT, "Verses 12-15

God’s Resultant Full Provision For His People (�ehemiah 9:12-15).

Having delivered them so wonderfully and powerfully God had made full provision

for His people in the wilderness:

· He had made His presence with them known in the form of the pillars of

cloud and fire, pillars which led them forward by day and night. For even the

darkness was made light before them, so that they could travel by both day and

night (�ehemiah 9:12; compare Exodus 13:20-21).

· He had guided them in their way of living by providing His commandments,

statutes and laws (�ehemiah 9:13-14).

· He had supplied them with God-provided food and drink to satisfy their

hunger and thirst (�ehemiah 9:15 a).

· And He had given them the encouragement of knowing that a promised land

lay before them (�ehemiah 9:15 b).

�ote the personal nature of His activity. ‘You led them -- You came down and spoke

with them -- You made known to them -- You gave them bread from heaven -- and

brought forth water -- You commanded them to possess the land.’ They should have

been more than grateful, and more than fully satisfied. And the same pattern will be

repeated in �ehemiah 9:19-24 a, protection (�ehemiah 9:19), instruction (�ehemiah

9:20), sustenance (�ehemiah 9:21) and possession of the land (�ehemiah 9:22-24 a),

and this after they had rebelled against Him (�ehemiah 9:18). Their rebellion did

not cause Him to cease from providing fully for them. (This makes even more

poignant the fact that at the end they will make clear that at that present time there

was such a lack. They were in the land but they did not possess it (�ehemiah 9:36-

37). They were living in relative poverty. There is in this a blatant hint to God).

�ehemiah 9:12

“Moreover in a pillar of cloud you led them by day, and in a pillar of fire by night,

to give them light in the way in which they should go.”

The pillars of cloud and fire are constantly referred to in the tradition. They

represented YHWH in His glorious hiddenness, as surrounded by cloud, and in His

more open glory as revealed in fire, veiled by the night. The pillar of cloud had

hidden them from the Egyptian army, delaying the Egyptians until Israel had

crossed the river bed (Exodus 14:19-20). It also manifested the veiled glory of

YHWH (Exodus 16:10). Fire was regularly the means through which God

manifested Himself (Exodus 19:18; Exodus 24:17). Cloud and fire were the

indications of God’s presence, indicating that ‘You led them’ (Exodus 14:24;

Exodus 16:10). And they would be a regular occurrence in the future journeying

(�umbers 14:14; Deuteronomy 1:33), a guarantee that YHWH was continually with

them. Furthermore the descent of the pillar of cloud regularly indicated His

presence in the Tabernacle (Exodus 33:9-10; �umbers 12:5; �umbers 14:14;

Deuteronomy 31:15). God was personally shepherding His people.

13 “You came down on Mount Sinai; you spoke to

them from heaven. You gave them regulations

and laws that are just and right, and decrees and

commands that are good.

GILL, "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.

HE�RY 13-20, "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.

TRAPP, "�ehemiah 9:13 Thou camest down also upon mount Sinai, and spakest

with them from heaven, and gavest them right judgments, and true laws, good

statutes and commandments:

Ver. 13. Thou camest down also upon mount Sinai] A place of many bushes and

briers. The law there delivered, pricketh and pierceth the consciences of evildoers.

Thither God came with ten thousands of his saints, as Moses (who climbed up that

hill, and alone saw it) saith, Deuteronomy 33:2.

And spakest with them from heaven] He came down upon Sinai, and yet spake from

heaven. See a like text, John 3:13. There he spake also with us, Hosea 12:4. See that

ye refuse not him that speaketh from heaven, see that ye shift him not off, much less

turn away from him, Hebrews 12:25.

And gavest them right judyments, &c.] All these high praises are far below the

worth and excellency of God’s holy laws. They were given in the wilderness, because

(saith Philo) they are to be learnt in a wilderness; seeing there we cannot be

hindered by the multitude. But this is no way solid, as one hath well observed.

Good statutes and commandments] Good they are in respect, 1. Of the author; 2. Of

the matter; 3. Of the effect: for they make those good that observe them. This is true

of the moral law; as for the judicial, it was fitted to the Jews, and best for them: but

Carolostadius did ill to seek to force it, as needful for all Christian commonwealths.

Solon being asked whether he had given the best laws to the Athenians? answered,

the best for them, the best that they could suffer. So here.

LA�GE, "�ehemiah 9:13-14. Judgments, laws, statutes, commandments,

precepts.—In Hebrew the words are (in the singular) mishpah, torah, hok, mitzwah.

The last word is translated in E. V. by “commandments” and “precepts.” The

mishpah has the idea of discrimination and decision in it. The torah is a code. The

hok is a separate decree. The mitzwah is a simple order. The adjectives “right,”

“true,” and “good,” are exactly appropriate.

PETT, "�ehemiah 9:13

“You came down also on mount Sinai, and spoke with them from heaven, and gave

them right ordinances and true laws, good statutes and commandments,”

�ote the repetition of the words from Exodus 19:20, although personalised, ‘and

YHWH came down on Mount Sinai’, but there God spoke from the top of the

mount. ‘From heaven’ might therefore be seen as simply indicating that God spoke

from on high (the top of the mount), but it is apparent from �ehemiah 9:15, where

the bread was also ‘from heaven’, that �ehemiah is taking us one step further and

reminding us that the source of all that we receive is ‘heavenly’. Thus in �ehemiah

9:15 the manna is ‘bread from Heaven’ (cited by Jesus in John 6:31). In both cases

the source was other-worldly.

They acknowledged to YHWH that in speaking to them from heaven He had given

them ‘right ordinances and true laws, good statutes and commandments’. �ote the

adjectives. They were right and true and good. They were not seen as a burden,

which was what the Scribes would later make them, but as morally uplifting and

coming from the truly righteous and good One. ‘Ordinances, laws, statutes and

commandments’ were regular ways of describing God instruction (His Torah). See

Leviticus 18:4-5; Leviticus 18:26; Leviticus 26:15; Leviticus 26:46; Deuteronomy

4:45; Deuteronomy 5:31; Deuteronomy 6:1; Deuteronomy 6:20; Deuteronomy 7:11;

Deuteronomy 8:11; Deuteronomy 11:1; Deuteronomy 26:17; Deuteronomy 30:16.

But in no previous case are all these four words used together. The constant

emphasis on the reception of God’s Instruction by the people (�ehemiah 9:13-14;

�ehemiah 9:20; �ehemiah 9:29) was a reminder that as the people they had recently

received this Instruction. But the inference was that they were to respond to it

differently from their fathers.

14 You made known to them your holy Sabbath

and gave them commands, decrees and laws

through your servant Moses.

CLARKE, "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.

GILL, "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.

BE�SO�, "�ehemiah 9:14. And madest known unto them thy holy sabbath — That

holy sabbath day which thou didst bless and sanctify to Adam, commanding him,

and in him all his posterity, to observe it, which yet almost all nations have quite

forgotten; that day thou didst graciously reveal unto thy people, reviving that

ancient law by another particular law respecting it, given to us in the wilderness.

The Holy Scriptures speak of the sabbath as a singular gift of God to the Jewish

nation, Exodus 16:29; it being a sign between God and them, who sanctified, that is,

separated them from all other nations to be his peculiar people, or to be the

worshippers of him who created the world in six days and rested in the seventh,

while the heathen nations worshipped the sun, moon, and stars, and other creatures.

TRAPP, "�ehemiah 9:14 And madest known unto them thy holy sabbath, and

commandedst them precepts, statutes, and laws, by the hand of Moses thy servant:

Ver. 14. And madest known unto them thy holy sabbath] �ot then first known to the

Church; but of old observed, even from the beginning, Genesis 2:3, about 2514 years

before it was made known in such a solemn sort at Sinai; as having been much

neglected and forgotten during the Egyptian servitude. So it was by the German

Churches, till God awakened them by the loss of Prague (that first blow given

them), and that upon the Sabbath day, which they kept not otherwise than if it had

been Dies daemoniacus, the devil’s day, and not Dominicus the Lord’s day, (as their

countryman Alsted complaineth), and as if it had been called Sabbath, from Sabbos,

a name of Bacchus, as Plutarch dreamed.

And commandedst them precepts] {See Trapp on "�ehemiah 9:13"}

PETT, "�ehemiah 9:14

“And made known to them your holy sabbath, and commanded them

commandments, and statutes, and a law, by Moses your servant,”

They reminded God that He had also made known to them His holy Sabbath (for

‘holy Sabbath’ see Exodus 16:23). This description contains a hint that the Sabbath

was made known as a separate requirement before the giving of the Law, which was

in fact true (compare Exodus 16 with 20)

The emphasis on the Sabbath reflects the Exilic period. It was then that the Sabbath

had become the unique outward expression of what it meant to be a Jew, as they

lived among non-Jews. It was through the observance of the Sabbath that men

around them knew that they were distinctive, and it was a symbol of both YHWH as

sole Creator (Exodus 20:8-10) and YHWH as Redeemer and Deliverer of His people

(Deuteronomy 5:14-15). It was initially instituted for all Israel at the first giving of

the manna (Exodus 16:23-26), in other words when God ‘gave them bread from

heaven to eat’, something immediately mentioned in �ehemiah 9:15.

�ote the repetition concerning the giving of the Law, it was something prominent in

their minds at this time (�ehemiah 8:1-18), and this prayer was part of their

response to it.

15 In their hunger you gave them bread from

heaven and in their thirst you brought them water

from the rock; you told them to go in and take

possession of the land you had sworn with uplifted

hand to give them.

GILL, "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.

TRAPP, "�ehemiah 9:15 And gavest them bread from heaven for their hunger, and

broughtest forth water for them out of the rock for their thirst, and promisedst

them that they should go in to possess the land which thou hadst sworn to give them.

Ver. 15. And gavest them bread from heaven] Pluviam escatilem, et petrum

aquatilem, as Tertullian phraseth it. God rained down angel’s food, and set the flint

abroach; and this he did for their hunger, for their thirst, fitting his favours ad

cardinem desiderii, from the desire of their heart, according to their need and

request. Besides that, their bread was sacramental, whereof they communicated

everyday. Their drink also was sacramental, that this ancient Church might give no

warrant of a dry communion: for they did all eat of the same spiritual meat, and did

all drink the same spiritual drink, the same that we do at the Lord’s supper, 1

Corinthians 10:3-4.

And promisedst them that they should go in, &c.] And the like promise he hath

made of heaven to all his people. "Let us therefore fear," &c., Hebrews 4:1. Let us

therefore cleanse ourselves, &c., 2 Corinthians 6:1. Let us haste away in our

affections, Colossians 3:2.

Which thou hast sworn] So he hath to give us heaven (because he knows how

backward we are to believe him, with such a pawn), that by two immutable things,

God’s word and God’s oath (which maketh his word not more true, but yet more

credible), we might have strong consolation, Hebrews 6:18, and more abundant

entrance into the everlasting kingdom of our Lord and Saviour Jesus Christ, 2 Peter

1:11.

PETT, "�ehemiah 9:15

“And you gave them bread from heaven for their hunger, and brought forth water

for them out of the rock for their thirst,’

They reminded Him of how He had led them, protected them, and guided them in

how to ‘live’, and now He fed and watered them. There was no need that He had

overlooked. They had received bread from heaven in order to satisfy their hunger,

and water from the rock to satisfy their thirst. There is a constant emphasis

throughout the passage on the material good things that God gave to His people

(�ehemiah 9:15; �ehemiah 9:19; �ehemiah 9:21; �ehemiah 9:25). In the period of

want that they were enduring after the return (�ehemiah 1:3) it was no doubt an

intentional reminder to God of what they were no longer receiving. They humbly

and without their openly telling Him, wanted Him to notice the gap in His present

provision for them. We too have partaken of this bread and water, for Jesus likened

Himself to the bread from heaven (John 6:33), and the water of life (John 4/10-14)

and Paul likened Him to the thirst-quenching rock (1 Corinthians 10:4). For we

have entered into His Sabbath rest (Hebrews 4).

�ehemiah 9:15

‘And commanded them that they should go in to possess the land which you had

sworn to give them.”

And finally He had assured them of possession of the land which He had sworn to

give them, something which was later accomplished (�ehemiah 9:23-24 a). And this

was of prime importance, for land on which to dwell, and which could be farmed,

and which they could call their own, was the dream of every man. He wanted to live

‘every man under his own vine and under his own fig tree’ (1 Kings 4:25). Again

there is the unspoken hint (although only openly expressed later - �ehemiah 9:36-

37) that at this present time, while it was true that they now dwelt in the land, they

had not received full possession of the land that He had sworn to give to their

fathers.

16 “But they, our ancestors, became arrogant and

stiff-necked, and they did not obey your

commands.

GILL, "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.

HE�RY 16-17, " 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.

K&D, "Even the fathers to whom God had shown such favour, repeatedly departed from and rebelled against Him; but God of His great mercy did not forsake them, but brought them into possession of the promised land.

Neh_9:16-17

“And they, even our fathers, dealt proudly, and hardened their necks, and hearkened not to Thy commandments. Neh_9:17 They refused to obey, and were not mindful of Thy wonders that Thou didst amongst them; and hardened their necks, and appointed a captain to return to their bondage. But Thou art a God ready to pardon, gracious and merciful, slow to anger, and of great kindness, and forsookest them not.” In these verses the conduct of the children of Israel towards God is contrasted with His kindness

towards this stiff-necked people, the historical confirmation following in Neh_9:18. והםis emphatic, and prefixed to contrast the conduct of the Israelites with the benefits

bestowed on them. The contrast is enhanced by the ו explicative before אבתינו, even our

fathers (which J. D. Michaelis would expunge, from a misconception of its meaning, but which Bertheau with good reason defends). Words are accumulated to describe the stiff-

necked resistance of the people. הזידו 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 worship of the golden calf at Sinai, mentioned Neh_9:18; while in Neh_9:17, the second great rebellion of the people at Kadesh, on the borders of the promised land, Num 14, is contemplated. The repetition of the expression, “they hardened their hearts,” shows that a second grievous transgression is already spoken of in Neh_9:17. This is made even

clearer by the next clause, וגו ראש which is taken almost verbally from Num_14:4 ,ו'�נו :

“They said one to another, Let us make a captain (ראש and return to Egypt;” the ,(נ�נה

notion being merely enhanced here by the addition לעבדתם, to their bondage. The

comparison with Num_14:4 also shows that מרים# is a clerical error for מצרים#, as the lxx

read; for מרים#, in their stubbornness, after לעבדתם, gives no appropriate sense. In spite,

however, of their stiff-neckedness, God of His mercy and goodness did not forsake them.

סליחות �Hאלו, a God of pardons; comp. Dan_9:9; Psa_130:4. וגו ורחום is a reminiscence חIון

of Exo_34:6. The ו before חסד came into the text by a clerical error.

BE�SO�, "Verse 16-17

�ehemiah 9:16-17. But our fathers dealt proudly, &c. — �otwithstanding all thy

singular and wonderful mercies, they sinned presumptuously, and with a high hand,

scorning to submit their wills to thine. Having hitherto recounted God’s mercies

toward them, with a view to aggravate their guilt, he now comes to confess their

sins, in order that he might lead them to a sincere and ingenuous grief for them, not

only on account of the sufferings which they had brought on themselves, but for the

injury and indignity which they had offered to God; and refused to obey —

Persisted in disobedience after many admonitions and invitations to repentance.

And in their rebellion appointed a captain — That is, designed, purposed, and

resolved to do so, (�umbers 14:4,) and therefore they are said to do it; as Abraham

is said to have offered up Isaac, (Hebrews 11:17,) because he intended and

attempted to do it.

COFFMA�, "Verse 16

GOD'S MERCY UPO� ISRAEL I� THE WILDER�ESS;

HIS REJECTIO� OF THAT GE�ERATIO�; A�D HIS BRI�GI�G THEIR

CHILDRE� I�TO THE PROMISED LA�D

"But they and their fathers dealt proudly, and hardened their neck, and hearkened

not to thy commandments, and refused to obey, neither were mindful of thy

wonders that thou didst among them, but hardened their neck, and in their

rebellion appointed a captain to return to their bondage. But thou art a God ready

to pardon, gracious and merciful, slow to anger, abundant in lovingkindness, amd

forsookest them not. Yea, when they had made them a molten calf, and said, This is

thy God that brought thee up out of Egypt, and had wrought great provocations; yet

thou in thy manifold mercies forsookest them not in the wilderness: the pillar of

cloud departed not from over them by day, to lead them in the way; neither the

pillar of fire by night, to show them light, and the way wherein they should go. Thou

gavest also thy good Spirit to instruct them, and withheldest not thy manna from

their mouth, and gavest them water for their thirst. Yea, forty years didst thou

sustain them in the wilderness, and they lacked nothing; their clothes waxed not old,

and their feet swelled not. Moreover thou gavest them kingdoms and peoples, which

thou didst allot after their portions: so they possessed the land of Sihon, even the

land of the king of Heshbon, and the land of Og king of Bashan. Their children also

multipliedst thou as the stars of heaven, and broughtest them into the land

concerning which thou didst say to their fathers, that they should go in to possess it.

So the children went in and possessed the land, and thou subduedst before them the

inhabitants of the land, the Canaanites, and gavest them into their hands, with their

kings, and the peoples of the land, that they might do with them as they would. And

they took fortified cities, and a fat land, and possessed houses full of all good things,

cisterns hewn out, vineyards, and oliveyards, and fruit-trees in abundance: so they

did eat and were filled, and became fat, and delighted themselves in thy great

goodness."

(For our comment on the history of Israel as mentioned in these verses, see our

commentaries on the Pentateuch, especially on Exodus, Leviticus, �umbers, and

Deuteronomy.) There is practically no additional information provided by this

chapter. An exception is the revelation that Israel actually appointed a captain to

lead them back to Egypt. �umbers 14:1-4 has the information that such a move was

suggested and recommended by some of the Israelites; but this is the only statement

to the effect that they really appointed a captain to take them back to Egypt. Also,

this writer does not recall any mention of the fact that their feet did not swell.

TRAPP, "�ehemiah 9:16 But they and our fathers dealt proudly, and hardened

their necks, and hearkened not to thy commandments,

Ver. 16. But they and our fathers] God’s mercies have been hitherto mentioned, that

their sins might thereby be aggravated; for good turns aggravate unkindness; and

men’s sins are much increased by their obligations. It is charged upon Solomon as a

foul fault, that he departed from the Lord, who had appeared unto him twice, 1

Kings 11:9.

Dealt proudly] Pride is the master pock of the soul, and the root of rebellion against

God, Psalms 119:21.

And hardened their necks] As unruly beasts, that will not bear the yoke; lawless and

aweless persons, that refuse to be reformed, hate to be healed.

And hearkened not to thy commandments] But rather to the devil’s whistle, calling

them off from better practices.

PETT, "Verse 16-17

But His People’s Response To His Goodness Had Been To Openly Disobey His

Commandments And To Turn To Other Gods. However Even So He Did �ot

Forsake Them Because Of What He Is (�ehemiah 9:16-17).

Here the first acknowledgement of how sinful their fathers had been is now given. It

refers to their arrogant intention to appoint a captain and return to their bondage in

Egypt. This occurred when they believed the reports of the unbelieving spies and

were fearful of what would be the consequences of entering the God-given land

(�umbers 14:4), and thus refused to possess the land. A second, which opens the

next passage, will refer to the time when they fashioned and worshipped the molten

calf in the wilderness because they thought that Moses was not coming back to them

from the mountain. By doing so they rejected the concept that their Deliverer had

revealed about Himself (‘you shall not make any graven image’). Both were

examples of patent disobedience and unbelief. By them they demonstrated their

arrogance, and the hardness of their dispositions. This pattern of God’s goodness

and care followed by man’s disobedience will continually be repeated (�ehemiah

9:26; �ehemiah 9:28; �ehemiah 9:30; �ehemiah 9:32; �ehemiah 9:34-35).

�ehemiah 9:16

“But they, even our fathers dealt proudly and hardened their neck, and did not

listen to your commandments,”

They acknowledged that those who had behaved in this way were ‘our fathers’.

They were admitting their share in the guilt of their fathers. And they admitted that

their fathers had been arrogant and stiff-necked, an idea which is emphasised by

repeated. They had thought that they knew better than God, and had behaved

accordingly. They had been arrogant towards Him, had refused to bow to His

requirements, and had not listened to His commandments. By this they were

admitting that they had deserved all that they had received, and far worse.

17 They refused to listen and failed to remember

the miracles you performed among them. They

became stiff-necked and in their rebellion

appointed a leader in order to return to their

slavery. But you are a forgiving God, gracious and

compassionate, slow to anger and abounding in

love. Therefore you did not desert them,

BAR�ES, "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.

CLARKE, "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.

GILL, "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.

TRAPP, "�ehemiah 9:17 And refused to obey, neither were mindful of thy wonders

that thou didst among them; but hardened their necks, and in their rebellion

appointed a captain to return to their bondage: but thou [art] a God ready to

pardon, gracious and merciful, slow to anger, and of great kindness, and forsookest

them not.

Ver. 17. And refused to obey] Heb. To hearken. They not only not hearkened, but

refused to hear reasons why they should; as having made their conclusion, and

being as good as ever they meant to be. This is to add rebellion to sin; this is that

stubbornness that Ahaz is taxed of and branded for, 2 Chronicles 28:25.

�either were mindful of thy wonders] These soon grew stale to them, as the Psalmist

proves by their wicked practices, Psalms 106:13. And truly who that looketh upon

our lives would ever think that God had done any wonders for us of this nation,

either by sea or land, either against fireworks or water works formerly; or against a

viperous brood among ourselves, here of late?

And in their rebellion appointed a captain] They once talked (in their mad mood) of

doing such a thing, and therefore they are here said to have done it, �umbers 14:4;

like as Joshua 24:9, it is said that Balak arose and fought with Israel; and yet the

story saith no such matter. But if he did not, yet because he thought and talked of

such a matter, it was a done thing before the Lord!

But thou art a God ready to pardon] Heb. A God of pardons. One that hast set up a

pardon office; where pardons for penitents lie ready sealed, that the sinner may not

be to seek, that he may not perish in his sins while the plaster is in providing. It is

our comfort that we have to do with a forgiving, sin-pardoning God, that doth it

naturally, Exodus 34:6, plentifully, Isaiah 55:7, constantly, Psalms 130:4. This

should be as a perpetual picture in our hearts.

Gracious] Doing all for us gratis, et ex mero motu, out of his free and unexcited love.

And merciful] All-heart; whereby he is inclined to succour them that are in misery,

notwithstanding their sins. See his non obstante , Psalms 106:8.

Longsuffering] Heb. Long of anger, that is, long ere he will be angry; not hasty of

spirit, as Proverbs 14:17; Proverbs 14:29, but wondrous patient, amidst a world of

provocations.

And of great kindness] Of exceeding propensity to communicate good. The Hebrew

word signifies a large quantity either continued (that is, magnitude or greatness),

Psalms 48:2, or discrete (that is, multitude), Psalms 2:1-2.

And forsookest them not] That is, not utterly, as David prayeth, Psalms 119:8, and

after him Solomon, 1 Kings 8:57. When God forsaketh a people or person, woe be to

them, Hosea 9:12. What a terrible text is that, Ezekiel 22:20, "I will gather you in

mine anger, and my fury, and I will leave you there!" and that other, Jeremiah

16:13, "I will cast you out of this land into a land that ye know not … where I will

not show you favour!" This last was worse than all the rest. This the prophet well

knew, and therefore cried out, Lord, leave us not, Jeremiah 17:17.

Extingui lucem ne patiare tuam.

Or if thou desert us for a time, yet do not disinherit us for ever. If thy dereliction of

us be penal, yet let it not be perpetual (Mos. Gerundin).

WHEDO�, "17. Appointed a captain — According to �umbers 14:4 the Israelites

only proposed among themselves to appoint a captain, but it is quite probable that

they also carried their rebellion so far as actually to nominate a new leader.

LA�GE, "�ehemiah 9:17. Appointed a captain.—In �umbers 14:4 it is only stated

that they proposed to appoint one. The proposition had been really carried out. In

their rebellion.—LXX: ἐν Αἰγύπτῳ, reading מצרים for מרים. The LXX. is probably

right. Comp. �umbers 14:4. The words in Heb. come after “to their bondage.”

PETT, "God’s Initial Great Deliverance Of His People From Foreign Ownership,

His Wonderful Provision For Them, And Their Response By Seeking Another

Captain Who Would Take Them Back Into Bondage (�ehemiah 9:9-17).

The Levites first outline to God their recognition of His original great deliverance,

and of all that He had done for His people during the course of it.

PETT, "�ehemiah 9:17

“And refused to obey, nor were mindful of your wonders which you did among

them, but hardened their neck, and in their rebellion appointed a captain to return

to their bondage.”

This first example of their disobedience and hardened state refers to what happened

after the twelve scouts, who had been sent into Canaan in order to survey the

position, had reported back (�umbers 13-14). They had ignored all the wonders

that God had performed on their behalf, and had panicked. And they had

‘hardened their neck (become stiffnecked and unyielding, a concept obtained from

Exodus 32:9; Exodus 33:3; Exodus 34:9) and had determined to appoint a Captain

and return to Egypt, to their previous bondage (�umbers 14:4). As a consequence

they were disobeying His command to go in and possess the land. Thus they had not

deserved the land.

�ehemiah 9:17

“But you are a God ready to pardon, gracious and merciful, slow to anger, and

abundant in covenant love, and you did not forsake them.”.

But even such behaviour had not resulted in God giving up on them. Why? Because

He is a God Who is ready to pardon. He is a God Who is gracious and merciful. He

is a God Who is slow to anger and abundant in covenant love. The consequence was

that He did not forsake them.

For these descriptions compare Exodus 34:6-7; Jonah 4:2; Psalms 103:8; Psalms

145:8, which suggest that the central part of the quotation was probably a

stereotyped description regularly used, with variations, in the cult, and originally

based on Exodus 34:6-7.

This description of God merits some attention. It brings out that:

· He is ready to pardon, compare Daniel 9:9, ‘to the Lord our God belong

mercies and forgiveness’; Psalms 130:4, ‘there is forgiveness with Him that He

might be feared’. He pardons in order to bring those pardoned back into a

relationship with Himself. He puts their sin behind His back (Isaiah 38:17). ‘As far

as the east is from the west, so far has He removed our transgressions from us’

(Psalms 103:12).

· He is gracious and merciful. The idea behind these words is that God is

compassionate, and merciful, constantly showing His undeserved love towards men

and women in their weakness, in the face of their undeserving.

· He is slow to anger. The point here is that He is longsuffering, and does not

easily give up. He gives men time to repent and turn back to Him. He is not willing

that any should perish but that all should come to repentance (2 Peter 3:9).

· He is abundant in covenant love. Behind this thought is that He is totally

faithful to all with whom He has entered into covenant, having chosen them for

Himself. Through His covenant he reaches out to us in abundant love. �o one who

genuinely responds to His covenant will find that love lacking.

· He did not forsake them. They were at no stage ‘God-forsaken’. This was an

important fact which is being emphasised in the passage. Compare how the same

words appear in a similar way in �ehemiah 9:31.

PULPIT, "In their rebellion. Several MSS. have b'Mitzraim for b'Miryam, which

would give the sense "appointed a captain to return to their bondage in Egypt." So

the Septuagint. Appointed a captain. The reference is to �umbers 14:4, where we

are told that the Israelites "said one to another, Let us make a captain, and let us

return into Egypt." The Levites speak as if the appointment had been made,

perhaps regarding the intention as morally equivalent to the act. A God ready to

pardon. Literally, "a God of pardons." The word used is a rare one, occurring only

in Daniel 9:9 and Psalms 130:4, besides the present passage. Gracious and merciful,

slow to anger, and of great kindness. This is quoted from Joel 2:13, which is perhaps

a conscious reproduction of Jonah 4:2.

18 even when they cast for themselves an image of

a calf and said, ‘This is your god, who brought

you up out of Egypt,’ or when they committed

awful blasphemies.

GILL, "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.

K&D, "Neh_9:18-21

“Yea, they even made them a molten calf, and said, This is thy god that brought thee up out of Egypt, and wrought great provocations. Neh_9:19 Yet Thou, in Thy manifold mercies, didst not forsake them in the wilderness; the pillar of the cloud departed not from them by day to lead them, and the pillar of fire by night to show them light in the way wherein they should go. Neh_9:20 Thou gavest also Thy good Spirit to instruct them, and withheldest not Thy manna from their mouth, and gavest them water for their thirst: Neh_9:21 And forty years didst Thou sustain them in the wilderness; they lacked

nothing, their clothes waxed not old, and their feet swelled not.” �י = M, also (even this)ף

yea even. On the worship of the golden calf, see Exo_24:4. The words ”they did (wrought) great provocations” involve a condemnation of the worship of the molten calf; nevertheless God did not withdraw His gracious presence, but continued to lead them by the pillar of cloud and fire. The passage Num_14:14, according to which the pillar of cloud and fire guided the march of the people through the wilderness after the departure

from Sinai, i.e., after their transgression in the matter of the calf, is here alluded to. הענן

;and with respect to the cloudy pillar, it departed not :את is rhetorically enhanced by עNוד

so, too, in the second clause, האש ,comp. Ewald, §277, d. The words, Neh_9:20 ;את־עNוד

“Thou gavest Thy good Spirit,” etc., refer to the occurrence, Num_11:17, Num_11:25, where God endowed the seventy elders with the spirit of prophecy for the confirmation of Moses' authority. The definition “good Spirit” recalls Psa_143:10. The sending of manna is first mentioned 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 of Deu_

2:7; Deu_8:4, חסרו .see the explanation of these passages ;לא

BE�SO�, "Verse 18-19

�ehemiah 9:18-19. Yea, they made them, a molten calf — This was a very high

provocation, considering how little a time before God had expressly commanded

them not to make any graven image, and how many cautious he had afterward

given them against doing any such thing. Yet thou forsookest them not in the

wilderness — Where, if thou hadst left them without thy conduct and support, they

would have been utterly undone and lost. The pillar of cloud departed not, &c. —

�otwithstanding their great provocations, thou didst still continue thy gracious

presence among them, of which the pillar of the cloud was a glorious token.

TRAPP, "�ehemiah 9:18 Yea, when they had made them a molten calf, and said,

This [is] thy God that brought thee up out of Egypt, and had wrought great

provocations;

Ver. 18. Yea, when they had made them a golden calf] An ounce whereof the Jews

say is still to this day in all the punishments that befall them; though some of their

Rabbis have the face to excuse this gross idolatry of their forefathers, �ehemiah

9:18, εµοσχοποιησαν, Vitulificarunt (Piscat.).

And said, This is thy God] Exodus 32:4. These be thy gods. It was the serpent’s

grammar that first taught men to decline God in the plural number: Ye shall be as

Gods, Genesis 3:5

That brought thee up out of Egypt] Some of them, then, did mean to worship the

true God, in this false manner; hence Exodus 32:5, there is proclaimed a feast (not

to the golden calf, but) to Jehovah. Here, then, falls to the ground the Papists’ plea

for their image worship.

And had wrought great provocations] Or, blasphemies, 2 Kings 19:3. Idolatry is no

better. Jerome, as oft as be meeteth with this Hebrew word in the Book of Psalms

(and that is five several times), he translateth it, to blaspheme.

LA�GE, "�ehemiah 9:18. This is thy God.—Here “this thy Elohim,” and in Exodus

32:4 “these thy Elohim.” In each case only one God is referred to. The plural style of

the sentence in Exodus, both as to the demonstrative and the verb, is simply a

conformity to the plural form of Elohim. The molten calf may have been a copy of

Apis or Mnevis, or it may have been a cherub. Indeed Apis and Mnevis may have

been Egyptian forms of the primeval cherubim.

PETT, "Verses 18-25

God’s Faithful Provision For His People Throughout The Wilderness Period And

His Successful Bringing Of Them Into The Land And Establishing Of Them In

Prosperity (�ehemiah 9:18-25).

Here we have what is to some extent a reiteration of what was described in

�ehemiah 9:12-17, but now seen in the light of His people having provoked Him,

and with greater emphasis on the Wilderness period, and on entry into the land

which was now seen as satisfactorily accomplished (in �ehemiah 9:12-17 they had

stopped short of the land). The parallel sequence is, protection through the pillars of

cloud and fire, instruction by His Spirit, provision of food, water and clothing,

success over their enemies, and successful entry into and conquest of the land. And

all this despite their having provoked God by making the molten calf. It was a

reminder to God of how He had shown mercy in the face of great provocation.

�ehemiah 9:18

“Yes, when they had made for themselves a molten calf, and said, ‘This is your God

who brought you up out of Egypt,’ and had wrought great provocations,”

The description of their making the molten calf is found in Exodus 32. It may well

be that it was intended originally to have been seen as bearing the invisible YHWH

on its back (as elsewhere Hadad was seen as riding on the back of a bull). But it was

a forbidden graven image, and had soon itself taken the form of a god in peoples’

minds. The citation is an abbreviation of that in Exodus 32:4 (omitting ‘O Israel’

and ‘the land of’ and using a singular verb). The Levites were therefore citing the

example of Israel’s greatest provocation to God, the worshipping of an image before

the very mountain of God. But the ‘great provocations ‘ would also include those

which followed after (unless it is an intensive plural). And they are pointing out to

God that even in the face of these provocations He had continued to deliver them, in

exactly the same way as He had before, even accomplishing what had previously

failed to be accomplished (entry into the land).

PETT, "Verses 18-31

God’s Continual Activity On Behalf Of His People (�ehemiah 9:18-31).

In this second main section they now outlined to God how regularly the people had

rebelled against Him, and yet how nevertheless He had constantly abundantly

provided for them. The first sub-section (�ehemiah 9:18-25) repeats the pattern of

�ehemiah 9:9-15 in describing God’s continued protection through the pillars of

cloud and fire (�ehemiah 9:19, compare �ehemiah 9:12); His continued instruction

of them (�ehemiah 9:20 a, compare �ehemiah 9:13-14); His provision of food and

water and all needed sustenance (�ehemiah 9:20-21, compare �ehemiah 9:15 a),

and His finally giving them possession of the land and more (�ehemiah 9:22-25;

compare �ehemiah 9:15 b). It will be noted that it summaries the period in the

wilderness and the successful campaign of Joshua.

The second sub-section (�ehemiah 9:26-31) takes up their story in terms similar to

the Book of Judges. They were constantly disobedient and rebelled, and God

constantly delivered them up into the hands of their enemies, but when they cried to

Him, He raised up saviours who delivered them out of their hands (�ehemiah 9:26-

27, compare Judges 2:12-16). However, once they ‘had rest’ (a typical Judges

description - Judges 3:30 and often) they again did evil, and were again delivered

into the hands of their enemies, and again cried to YHWH, and were again

delivered according to His mercies (�ehemiah 9:28), at which point He continually

faced them up to His Instruction (torah). But they constantly rebelled against it,

even though it was the way of life, and ‘hardened their necks’ as they had

continually done (see �ehemiah 9:16-17). And this had gone on for ‘many years’ (we

would say centuries). He had borne with them, and had spoken to them by His

Spirit though the prophets, but they had constantly refused to hear, and that is why

He had given them into the hands of the peoples of the lands (the great nations, as is

apparent from �ehemiah 9:32). Here we have the history of the books of Kings.

�evertheless in His mercy God did not make a full end of them (�ehemiah 9:31), as

the fact that they were there back in the land bore witness.

There is a clear inference from all this that their hope was that once again, after the

period of disobedience of their fathers, God, having brought home to them His

Instruction (chapter 8), would at some stage deliver them if they were true to His

covenant.

19 “Because of your great compassion you did not

abandon them in the wilderness. By day the pillar

of cloud did not fail to guide them on their path,

nor the pillar of fire by night to shine on the way

they were to take.

CLARKE, "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.

GILL, "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.

TRAPP, "�ehemiah 9:19 Yet thou in thy manifold mercies forsookest them not in

the wilderness: the pillar of the cloud departed not from them by day, to lead them

in the way; neither the pillar of fire by night, to shew them light, and the way

wherein they should go.

Ver. 19. Yet thou in thy manifold mercies] �othing else could have kept him from

turning them off, and saying to them, as once Jephthah did, 11:7, "Behold, ye have

thrust me out; and do ye come unto me in your distress? Go, cry unto the gods

which ye have chosen; let them deliver you in the time of your tribulation," 10:14

Forsookest them not in the wilderness] And yet he was near the matter when he

would own them no longer, but even fathered them upon Moses, saying, Exodus

32:7, "Thy people, which thou broughtest out of the land of Egypt, have corrupted

themselves."

The pillar of cloud departed not] It is sad with a people when God sends for his love

tokens (his ordinances); when they have sinned away their light, and so wiped off all

their comfortables.

EXPOSITOR'S DICTIO�ARY, "The Variedness of the Divine Benevolence

�ehemiah 9:19

I. "Thy manifold mercies" does not mean the same as "thy many mercies". Mercies

may be numerous and yet not manifold. I may distribute bread amid a whole

multitude in a wilderness. In this case my mercies have been numberless; but they

have not been manifold. They have been all of one kind—donation. Manifold mercy

is mercy which takes different forms. It is like manifold architecture; it can build in

opposite ways.

II. I think there are four forms of mercy known to man—that which gives, that

which refuses, that which deprives, and that which prepares. To a thirsty boy in

good health you give a copious draught of cold water; to a fevered boy you deny it;

from a delirious grasp you tear it; finally, through healing remedies, you prepare

for its administration by and by. �ow, amid God"s infinite forms of mercy, in

relation to the cup of life He has these four. There are times when He gives liberally,

when He says, "drink abundantly". There are times, again, when the mere denial is

not sufficient—when the hand needs to be dispossessed. The delirious patient has

already grasped the cup, and only a wrench will tear it from his hold. The mercy of

our Father gives that wrench. It seems to the patient a harsh thing, a strange thing;

but the deprivation is really a blessing.

III. And there are times in which, instead of the cup we desire, our Father sends us

things which we do not desire—bitter medical draughts which are very different

from the looked-for water. Yet they are meant to prepare us for the water. They are

sent to cool the fever and make us ready for the copious draught tomorrow. They

seem to mock us by offering a crown of thorns instead of a crown of gold; but in

reality they are a sanitary preparation for the coming with safety of that unstinted

supply which at present could only come with danger. This, too, is the mercy of our

Father.

—G. Matheson, Messages of Hope, p133.

PETT, "�ehemiah 9:19

“Yet you in your manifold mercies did not forsake them in the wilderness; the pillar

of cloud did not depart from over them by day, to lead them in the way; nor the

pillar of fire by night, to show them light, and the way in which they should go.”

They gratefully acknowledged to God how, in the widespread nature of His mercies,

He had not forsaken them in the wilderness. He had continued with them in the

pillars of cloud and fire. He had led them in the way, protected them, given them

light in the darkness, and shown them the way in which they were to go.

20 You gave your good Spirit to instruct them.

You did not withhold your manna from their

mouths, and you gave them water for their thirst.

GILL, "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.

BE�SO�, "�ehemiah 9:20. Thou gavest also thy good Spirit to instruct them —

Which thou didst graciously and plentifully impart, first unto Moses, and then unto

the seventy elders, (�umbers 11:17-26,) to the end that they might be able to direct

and govern thy people wisely, and in thy fear.

COKE, "Verse 20

�ehemiah 9:20. Thou gavest also thy good spirit— This whole chapter, says Mr.

Peters, contains a beautiful epitome of the history of the Jews; raised and animated

by a spirit of devotion, which appears in all that moving eloquence so well suited to

the great occasion; and at the same time, with all that chasteness and correctness of

thought and expression, which so eminently distinguishes the sacred writings from

the wild raptures of enthusiasm. In recapitulating the miracles of divine goodness

vouchsafed to their fathers in the wilderness, the sacred writer adds this, as none of

the least memorable of God's mercies to them there: Thou gavest also thy good

spirit to instruct them. See Peters on Job, p. 312.

TRAPP, "�ehemiah 9:20 Thou gavest also thy good spirit to instruct them, and

withheldest not thy manna from their mouth, and gavest them water for their thirst.

Ver. 20. Thou gavest also thy good spirit] viz. To their governors and teachers,

�umbers 11:16-17; �umbers 11:25-26. Yea, to every good soul, that they might be

all taught of God, led into all truth and holiness, Ephesians 5:9. For which end God

hath promised to pour his Spirit upon all flesh, that is, the best thing upon the

basest, Joel 2:28. �ext to the sending of his Son in the flesh (which is called the gift,

John 4:10, and the benefit, 1 Timothy 6:2), what can God do more for his people

than to give them his good spirit? this is to give them all good things in one,

Matthew 7:11, Luke 11:13.

And withheldest not thy manna] See �ehemiah 9:15. It is twice mentioned, as a

singular and signal mercy. And it is well observed by a reverend writer, that this

manna and water from the rock (which was Christ in the gospel) were given this

people before the law, the sacraments of grace before the legal covenant. The grace

of God preventeth our obedience; therefore shall we keep the law of God, because

we have a Saviour.

PETT, "�ehemiah 9:20

“You gave also your good Spirit to instruct them, and withheld not your manna

from their mouth, and gave them water for their thirst.”

He had also given His good Spirit to instruct them. This probably in the first

instance has reference to His giving of the Spirit to the seventy elders (�umbers

11:17; �umbers 11:25-26), making them ‘prophets’ (�umbers 11:29). The thought is

that they would have illuminated God’s Instruction to the people. And He had not

withheld His gift of manna, and He had given them water to satisfy their thirst in

the hot wilderness.

21 For forty years you sustained them in the

wilderness; they lacked nothing, their clothes did

not wear out nor did their feet become swollen.

GILL, "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.

TRAPP, "�ehemiah 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 swelled not.

Ver. 21. Yea, forty years didst thou sustain them] Sustain them? this is a mere

Meiosis, since never was prince so served in his greatest pomp as these rebellious

Israelites were in the wilderness: they had their quails and their manna, and the

rock to follow them, &c.

So that they lacked nothing] �or more shall they that seek the Lord lack any good

thing, Psalms 34:10; Psalms 84:11. God will not be a wilderness to them, or a land of

darkness, Jeremiah 2:31. A sufficiency they shall be sure of, if not a superfluity; yea,

in the midst of straits they shall be in a sufficiency, 1 Timothy 6:6. The ungodly are

not so, Job 20:22.

Their clothes waxed not old] They wore not in the wearing. This was wonderful;

these men lived in an age of miracles; here was no need of, What shall we put on?

For the clothes they had of their own, and that which they borrowed from the

Egyptians decayed not; but, as some think, grew up with their persons. See

Deuteronomy 8:4; Deuteronomy 29:5.

And their feet swelled not] �or did any other disease annoy them, while they were in

the wilderness. There was not one feeble person among them: this was a sweet

mercy. �on est vivere, sed valere, vita; si vales, bene est. Vincentio Pestiom, an

Italian gentleman, being asked how old he was? answered, that he was in health.

And to another that asked how rich he was? answered, that he was not in debt. This

was the happiness of these Israelites in the wilderness.

PETT, "�ehemiah 9:21

“Yes, forty years did you sustain them in the wilderness, and they lacked nothing;

their clothes did not grow old, and their feet did not swell.”

Indeed they acknowledged that He had given them even more, for during a period

of forty years He had ensured that they lacked nothing. Their clothes had not grown

old (probably indicating that He had ensured regular provision for renewing their

clothing) and their feet had not swollen in such a way as to hinder their progress. He

had kept them clothed, fit and well. The first part of the verse is an almost direct

citation of Deuteronomy 2:7. The second part comes from Deuteronomy 8:4.

22 “You gave them kingdoms and nations,

allotting to them even the remotest frontiers. They

took over the country of Sihon[c] king of Heshbon

and the country of Og king of Bashan.

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

CLARKE, "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.

GILL, "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.

HE�RY 22-25, "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.

JAMISO�, "Moreover thou gavest them kingdoms and nations — 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.

and didst divide them into corners — that is, into tribes. The propriety of the expression arose from the various districts touching at points or angles on each other.

the land of Sihon, and the land of the king of Heshbon — Heshbon being the capital city, the passage should run thus: “the land of Sihon or the land of the king of Heshbon.”

K&D, "Neh_9:22-25

The Lord also fulfilled His promise of giving the land of Canaan to the Israelites notwithstanding their rebelliousness. Neh_9:22 “And Thou gavest them kingdoms and nations, and didst divide them by boundaries; and they took possession of the land of Sihon, both the land of the king of Heshbon, and the land of Og king of Bashan. Neh_9:23 And Thou didst multiply their children as the stars of heaven, and bring them into the land which Thou hadst promised to their fathers, that they should go 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, the Canaanites, and gavest them into their hands, both their kings and the people of the land, to do with them according to their pleasure. Neh_9:25 And they took fortified cities, and a fat land, and took possession of houses filled with all kinds of goods, wells digged, vineyards and olive gardens, and fruit trees in abundance; and they ate and became fat, and delighted themselves in Thy great

goodness.” לפ>ה is variously explained. Aben Ezra and others refer the suffix to ו�חלקם

the Canaanites, whom God scattered in multos angulos or varias mundi partes. Others refer it to the Israelites. 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, as in Gen_49:7; Lam_4:16, to divide, to

scatter, sensu malo, which is here inapplicable to the Israelites. חלק signifies to divide,

especially by 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 ה<P also

frequently occurs in Joshua, in the sense of a corner or side 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 the words to say: Thou didst divide them (the kingdoms and nations, i.e., the land of these nations) according to sides or boundaries, i.e., according to certain definite limits. Sihon is the king of Heshbon (Deu_

1:4), and the ו before ח את־ארץ is not to be expunged as a gloss, but regarded as מ

explicative: and, indeed, both the land of the king of Heshbon and the land of Og. The conquest of these two kingdoms is named first, because it preceded the possession of Canaan (Num_21:21-35). The increase of the children of the Israelites is next mentioned, Neh_9:23; the fathers having fallen in 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 here alluded to, when the new generation was found to be twice as

numerous as that which marched out of Egypt; while the words לרשת here and in ,לבוא

Neh_9:15, are similar to Deu_1:10. The taking possession of Canaan is spoken of in

Neh_9:24. כנע� .according to their pleasure, comp. Dan_8:4 ,�רצונם .recalls Deu_9:3 ו

Fortified cities, as Jericho and Ai.

BE�SO�, "�ehemiah 9:22. And didst divide them into corners — That is, 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.

COKE, "�ehemiah 9:22. Moreover thou gavest them, &c.— Thou gavest them the

kingdoms of the people, which thou didst divide to each of them. Houbigant. The

author of the Observations gives a different explanation of the passage, which the

reader will find in our note on Amos 3:12.

TRAPP, "�ehemiah 9:22 Moreover thou gavest them kingdoms and nations, and

didst 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.

Ver. 22. Moreover thou gavest them kingdoms and nations] God gave them all; for

he is the true proprietary, he pulleth down one, and setteth up another. This

�ebuchadnezzar acknowledged (after he had been turned a grazing), and Charles

V, emperor of Germany, who in twenty-eight battles in America, waged by Cortez

and Pizarro, won twenty-eight kingdoms. And what a world of nations are

swallowed up in the greatness of the Turkish empire! America hath the happiness to

be out of their reach.

So they possessed the land of Sihon] God’s favours must not be mentioned in the

lump only, and by wholesale; but particularly enumerated and celebrated.

WHEDO�, "22. Thou gavest them kingdoms and nations — �amely, the kingdoms

and peoples of the land of Canaan.

Divide them into corners — Or, divide them according to borders. That is, thou

didst divide those kingdoms (their territory) according to definite boundary lines.

The conquered land was distributed among the Israelites according to their tribes,

as is recorded in the Book of Joshua So Bertheau and Keil explain; but others, as

Gesenius, refer the suffix to the Israelites, thus: thou didst distribute them (the

Israelites) into various quarters.

LA�GE, "�ehemiah 9:22. And didst divide them into corners.—Rather: And didst

distribute them into districts. The words “and the land of the,” weth eretz, before

“king of Heshbon,” seem to be an error of transcription. “The land of Sihon, king of

Heshbon, and the land of Og, king of Bashan” is probably the right reading (comp.

Deuteronomy 2:26; Deuteronomy 2:30; Deuteronomy 2:36), or the old formula may

have been corrupted, “the land of Sihon, king of the Amorites, who dwelt at

Heshbon,” Deuteronomy 3:2, etc.

PETT, "�ehemiah 9:22

“Moreover you gave them kingdoms and peoples, which you allotted after their

portions. So they possessed the land of Sihon, even the land of the king of Heshbon,

and the land of Og king of Bashan.”

In accordance with the parallel earlier, God’s protection through the pillars of cloud

and fire, His instruction of His people, and His provision for their physical needs,

was followed by ‘possession of the land’ in accordance with the promise given to

Abraham. And it was fulfilled beyond what was expected. For they received control

over kingdoms and peoples which were not of the land. The lands of Sihon and Og

were east of the Jordan and outside the scope of the promises. But God gave them to

them nevertheless. His graciousness and compassion were such that, in spite of their

rebellions, He gave them abundantly over all that they could ask or think.

23 You made their children as numerous as the

stars in the sky, and you brought them into the

land that you told their parents to enter and

possess.

GILL, "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.

TRAPP, "�ehemiah 9:23 Their children also multipliedst thou as the stars of

heaven, and broughtest them into the land, concerning which thou hadst promised

to their fathers, that they should go in to possess [it].

Ver. 23. Their children also multipliedst thou] Judaea was not above two hundred

miles long and fifty miles broad (not near the half of England by much), yet what a

numerous people they were! what huge armies they had!

And broughtest them into the land] �ot the nearest way, but the best for them; that

he might humble them, and try them, and do them good in the latter end. If God will

bring us to heaven at length (as Israel in the wilderness, so) must we follow him and

the line of his law, though it seem to lead us in and out, backward and forward, as if

we were treading a maze.

Concerning which thou hadst promised to their fathers] And they disposed of it by

will to their posterity, as if they had been in present possession. God’s promises are

good surehold: the patriarchs would be buried there, though they died in Egypt,

and keep possession, as they could; for they knew that all was their own.

PETT, "�ehemiah 9:23

“You multiplied their children also as the stars of heaven, and brought them into

the land concerning which you said to their fathers, that they should go in to possess

it.”

And they gratefully acknowledged that He had not only given them extra lands, but

had also fulfilled His promise to Abraham in making his children as the stars of

heaven for multitude (Genesis 15:5; Genesis 22:17; Genesis 26:4). Most of these

were, of course, his children by adoption, being descended from family servants,

from his ‘household’ (from which he could draw 318 fighting men - Genesis 14:14).

And these children He had brought into the land which He had promised to make a

possession for Abraham’s ‘seed’. This mention of the children of Israel as being ‘as

the stars of heaven’ emphasises the fact that it is God’s covenant with Abraham that

is being seen as fulfilled (compare Genesis 13:15-17; Genesis 5:18-21; Genesis 17:8;

Deuteronomy 1:10).

24 Their children went in and took possession of

the land. You subdued before them the

Canaanites, who lived in the land; you gave the

Canaanites into their hands, along with their

kings and the peoples of the land, to deal with

them as they pleased.

GILL, "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.

TRAPP, "�ehemiah 9:24 So the children went in and possessed the land, and thou

subduedst before them the inhabitants of the land, the Canaanites, and gavest them

into their hands, with their kings, and the people of the land, that they might do

with them as they would.

Ver. 24. So the children went in] After that they had been held a long while under

the Egyptian servitude. God knows how to commend his favours to us, which cito

data cito vilescunt, lightly come by, are lightly set by.

And thou subdduest before them … the Canaanites] There is an elegance in the

original, Thou bowedst or pressedst down those crooked or depressed ones, the

Canaanites, who had their very name (portending their condition) from bowing

down, as born to be servants of servants, according to �oah’s curse, Genesis 9:25,

Romans 11:16.

And gavest them into their hands] If any were unsubdued, it was through their own

sloth, for which they are reproved, and by which they afterwards smarted. It is the

observation of a good divine, that as seven tribes are justly taxed by Joshua for their

negligence and sloth in not seeking speedily to possess the land God had offered

them, Joshua 18:2, so may the most of us be justly rebuked for grievous security

about the heavenly Canaan. Various of the better sort have but a title; and therefore

it justly falleth out that these are buffeted by Christ, as those were disgraced by

Joshua.

That they might do with them as they would] Save or slay whom they pleased; yet

not forget the laws of humanity; as the bloody Spaniards have done among the

miserable Indians; causing them to cry out, that it had been far better that the

Indies had been given to the devils of hell than to them, and that if the Spaniards go

to heaven when they die, themselves will never come there, though they might.

PETT, "�ehemiah 9:24

“So the children went in and possessed the land,”

And so in accordance with God’s covenant with Abraham and with his seed, the

children had gone in and possessed the land. In �ehemiah 9:15 God had

commanded it. �ow it had come to fruition because in His mercy and compassion

He had spared those who had rebelled against Him who had said ‘no’, in order that

their children might inherit.

�ehemiah 9:24-25

“And you subdued before them the inhabitants of the land, the Canaanites, and

gave them into their hands, with their kings, and the peoples of the land, that they

might do with them as they would, and they took fortified cities, and a fat land, and

possessed houses full of all good things, cisterns hewn out, vineyards, and

oliveyards, and fruit-trees in abundance. So did they eat, and were filled, and

became fat, and delighted themselves in your great goodness.”

They reminded God that He had not only given them the land, He had done it in

style. He it was Who had ensured that the inhabitants of the land, its kings and

peoples, were given into their hands, so that they could do with them as they would,

a process that took from the time of Joshua to the time of David. And indeed that is

precisely what Solomon had done as he made the peoples of the land slaves for his

building operations.

And as a consequence they had not only inherited the land, but they had taken

possession of fortified cities, of productive land, of houses full of good things, of

cisterns already hewn out, and of vineyards, oliveyards and fruit trees in

abundance. The result was that they had eaten and been filled, and had become

well-nourished, enjoying life as they had rejoiced in God’s great goodness.

�ote the gradual growth portrayed of God’s munificence. First the bread from

heaven and water (�ehemiah 9:15). then bread from heaven, water and clothing

(�ehemiah 9:20-21), and now an abundance of good things. God had been more

than liberal.

25 They captured fortified cities and fertile land;

they took possession of houses filled with all kinds

of good things, wells already dug, vineyards, olive

groves and fruit trees in abundance. They ate to

the full and were well-nourished; they reveled in

your great goodness.

BAR�ES, "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.

CLARKE, "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.”

GILL, "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.

BE�SO�, "�ehemiah 9:25-26. And delighted them in thy great goodness — In all

those comforts and blessings which, by thy great goodness, they obtained and

enjoyed. �evertheless they cast thy law behind their backs — They neglected and

despised thy laws, would not regard nor observe them; whereas they ought to have

had them continually before their eyes, to direct and govern them in all their ways.

The good things they enjoyed in the land which God had given them, made them

wanton and forgetful of God and his commandments. And slew thy prophets — Of

which see the margin.

TRAPP, "�ehemiah 9:25 And they took strong cities, and a fat land, and possessed

houses full of all goods, wells digged, vineyards, and oliveyards, and fruit trees in

abundance: so they did eat, and were filled, and became fat, and delighted

themselves in thy great goodness.

Ver. 25. And they took strong cities] With no great ado: like as towns are said to

come in to Timotheus’ (the Athenian general’s) toils while he slept. This he ascribed

to his own prowess and policy (Plut. in Sulla), often interlacing this proud speech,

Herein fortune had no part; and from thenceforth never prospered in anything he

undertook.

And a fat land] Flowing with plenty of dainties; though Strabo spitefully slandered

it as craggy and barren.

And possessed houses full of all goods] Of all pleasant and precious substance; for

the Canaanites were great merchants, Isaiah 23:8, Hosea 12:7, Ezekiel 17:4.

Wells digged] A great commodity in that hot country.

Vineyards, and oliveyards] A singular help to housekeeping.

So they did eat, and were filled] They had enough of everything, and did eat while

eating was good; as they say Queen Elizabeth did seldom eat but one dish, rose ever

with an appetite, and lived about seventy years. King Edward VI was wont to call

her his sweet sister Temperance.

And delighted themselves in thy great goodness] They lived in God’s good land, but

not by God’s good laws; the refreshing they found by his best creatures was none

other but such as his, who "warmeth himself, and saith, Aha, I am warm, I have

seen the fire," Isaiah 44:16.

PULPIT, "They took strong cities. As Jericho, Ai, Libnah, Lachish, Hazer, Hebron,

etc. A fat land. Compare �umbers 14:7, �umbers 14:8; Deuteronomy 8:7-9; 2 Kings

18:32. Houses full of all goods. See Deuteronomy 6:11. Fruit trees in abundance. The

fruit trees of Palestine are, besides the vine and the olive, the fig tree, the carob or

locust tree (ceratonia siliqua), the quince, the apple, the almond, the walnut, the

peach, the apricot, the mulberry, the sycamore fig, the prickly pear, the

pomegranate, and the orange. Date-palms also were anciently abundant in the

valley of the Jordan. They … became fat, Compare Deuteronomy 32:15 and

Jeremiah 5:28, the only other places where the expression here used occurs. The

comparison will show that dispraise is intended—"they grew wanton and self-

indulgent." Delighted themselves. Rather, "luxuriated" ( ἐτρύφησαν, LXX.).

26 “But they were disobedient and rebelled

against you; they turned their backs on your law.

They killed your prophets, who had warned them

in order to turn them back to you; they

committed awful blasphemies.

BAR�ES, "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.

GILL, "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.

HE�RY 26-28, "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.

K&D, "But even in that good land the fathers were disobedient: they rejected the commands of God, slew the prophets who admonished them, and were not brought back to the obedience of God even by the chastisement inflicted on them, till at length God delivered them into the hands of Gentile kings, though after His great mercy He did not utterly forsake them. - Neh_9:26 “And they were disobedient, and rebelled against Thee, and cast Thy law behind their backs, and slew Thy prophets which testified against them to turn them to Thee, and they wrought great provocations. Neh_9:27 And Thou deliveredst them into the hand of their oppressors, so that they oppressed them; and in the time of their oppression they cried unto Thee. Then Thou heardest them from heaven, and according to Thy manifold mercies Thou gavest them deliverers, who delivered them out of the hand of their oppressors. Neh_9:28 And when they had rest, they again did evil before Thee. Then Thou deliveredst them into the hand of their enemies, so that they had dominion over them; and they cried again unto Thee, and Thou heardest from heaven, and didst deliver them according to Thy great mercy, many times.”

Neh_9:26

Neh_9:26 again contains, like Neh_9:16, a general condemnation of the conduct of the children of Israel towards the Lord their God during the period between their entrance into Canaan and the captivity, which is then justified by the facts adduced in the verses following. In proof of their disobedience, it is mentioned that they cast the commands of God behind their 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. �# to testify ,העיד

against sinners, comp. 2Ki_17:13, 2Ki_17:15. The last clause of Neh_9:26 is a kind of refrain, repeated from Neh_9:18.

COFFMA�, "Verse 26

THE CO�TI�UED DISOBEDIE�CE OF THE PEOPLE A�D THEIR

MULTIPLE REBELLIO�S AGAI�ST GOD

"�evertheless they were disobedient, and rebelled against thee, and cast thy law

behind their back, and slew thy prophets that testified against them to turn them

again unto thee, and they wrought great provocations. Therefore thou deliveredst

them into the hand of their adversaries, who distressed them: and in the time of

their trouble, when they cried unto thee, thou heardest from heaven; and according

to thy manifold mercies thou gavest them saviours who saved them out of the hand

of their adversaries. But after they had rest, they did evil again before thee;

therefore leftest thou them in the hand of their enemies, so that they had dominion

over them: yet when they returned, and cried unto thee, thou heardest from heaven;

and many times didst thou deliver them according to thy mercies, 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 thine

ordinances (which if a man do, he shall live in them), and withdrew the shoulder,

and hardened their neck, and would not hear. Yet many years didst thou bear with

them, and testifiedst against them by thy Spirit through thy prophets: yet would

they not give ear: therefore gavest thou them into the hand of the peoples of the

lands. �evertheless in thy manifold mercies thou didst not make a full end of them,

nor forsake them; for thou art a gracious and merciful God."

These verses are an abbreviated but sufficiently specific elaboration of the multiple

apostasies of the Chosen People, which in the aggregate constitute the entire record

of the Old Testament. Wonderful indeed are the mercies of the gracious God who

found a way to forgive Israel over and over again. An apostle has told us that these

things were "written for admonition" (1 Corinthians 10:11); and the great lesson

for Christians is centered right here in this willingness of the heavenly Father to

forgive the sins of his people, if only they will love God and be faithful to his word.

In the final section of this prayer, Israel pleads their phenomenal sufferings as the

basis of their plea for mercy, confessing at the same time that they fully deserved the

punishments God had laid upon them. Still, despite their sufferings, they made a

solemn covenant (of obedience) and sealed it.

TRAPP, "�ehemiah 9:26 �evertheless they were disobedient, and rebelled against

thee, and cast thy law behind their backs, and slew thy prophets which testified

against them to turn them to thee, and they wrought great provocations.

Ver. 26. �evertheless they were disobedient, and rebelled] See how full in the mouth

these holy Levites were in aggravating their own and their forefathers’ sins, which

swelled as so many toads in their eyes; neither could they ever sufficiently disgrace

them. This is the property and practice of the true penitentiary.

They cast thy law behind their backs] That is, they vilipended and undervalued it.

God drew them by the cords of a man (so the cords of kindness are called, Hosea

11:4, because befitting the nature of a man, and likeliest to prevail with rational

people), but they, like men (or rather like beasts), transgressed the covenant; and, as

if God had even hired them to be wicked, so did they abuse all his benefits to his

greatest dishonour; being therefore the worse, because in reason they ought to have

been better.

And slew thy prophets which testified against them to turn them to thee] This was

the worst they did to them, and that for which they received mercedem mundi, the

wages of the mad world, ever beside itself in point of salvation, and falling foul upon

such as seek its good. This is that sin that brings ruin without remedy, 2 Chronicles

36:16, Proverbs 29:1 for, "precious in the sight of the Lord is the death of his

saints," Psalms 116:15.

And they wrought great provocations] Or, blasphemies. See �ehemiah 9:18.\

PARKER, "The song might well have ended here; but truth compelled an extension

of the music until it included the shame as well as the the glory—

"�evertheless they were disobedient, and rebelled against thee, and cast thy law

behind their backs, and slew thy prophets which testified against them to turn them

to thee, and they wrought great provocations" ( �ehemiah 9:26).

Then God did not cut them off, though he delivered them into the hand of their

enemies, who vexed them. In the time of their trouble Israel cried unto God, and he

heard them from heaven, and according to his manifold mercies he give them

saviours, who saved them out of the hand of their enemies. Then again they turned

to their evil, after having recruited themselves with the rest which God so graciously

gave—they rested them from evil that they might return to it with redoubled energy.

For a time they were left in the hand of their enemies, who had dominion over them;

yet again they returned and cried unto God, and he heard them from heaven, yea,

many times did he deliver them according to his mercy; many years did God forbear

them, and testified against his people by his Spirit in his prophets; yet they would

not give ear. Verily, they came near to destruction, they were upon the very brink of

hell; yet in this extremity we come upon the "nevertheless," which forms such a

prominent word in the evolution of divine providence:

PETT, "The First Cycles (�ehemiah 9:26-27).

�ote the pattern of the initial cycles. Rebellion (�ehemiah 9:26). Deliverance to

enemies (�ehemiah 9:27 a). The plea for help (�ehemiah 9:27 b). The provision of

saviours (�ehemiah 9:27 c). The mention of the slaying of the prophets indicates

that this is going beyond the Judges period, into the period of the kings, but it

follows the pattern of Judges 2:11-19. We have in this regard the clear examples of

the prophets slain in the days of Elijah (1 Kings 18:4; 1 Kings 18:13; 1 Kings 19:10);

and of Zechariah the son of Jehoiada, who was slain in the court of the king’s house

at the command of King Joash (2 Chronicles 24:20-21. These would be followed

later by Uriah the son of Shemaiah in the days of Jehoiakim (Jeremiah 26:20-23);

and Zechariah, the son of Berechiah, who was slain between the Temple and the

altar (Matthew 23:35), with the latter (Zechariah 1:1) perishing after the return

from Exile. All had not been well, even among the returnees.

�ehemiah 9:26

“�evertheless they were disobedient, and rebelled against you, and cast your Law

behind their back, and slew your prophets who testified against them to turn them

again to you, and they wrought great provocations.”

They acknowledged before God how their fathers had rebelled against Him

continually. It will be noted that only in the case of these early cycles, and then

subsequently in the final cycle, are the details of their rebellion brought out, a

rebellion against His Law (Instruction), something very important at a time when

the returnees had just been listening to the reading and exposition of the Law. In the

intermediate cycles it is simply ‘after they had rest they did evil before you’. But

here ‘the Law’ has come into especial prominence, and is treated by men as God

treats sin (Isaiah 38:17), it is cast behind their backs. They thus rejected the Law

and the prophets. The Levites are describing the past in terms of their post-exilic

view of the pre-eminence of the Law which had been emphasised by Ezra, but

reminding us that the Law had been ever with them.

Here their rebellion is spelt out in detail. They were disobedient -- they rebelled

against God -- they cast His Law behind their backs -- they slew His prophets who

testified against them -- they wrought great provocations. This is always the

pathway into the depths of sin. First disobedience, then rebellion, then rejection of

His word, then persecution of His messengers, and finally gross sin.

The mention of the slaying of the prophets demonstrates that this period covers both

Judges and Kings (see Judges 2:11-16 and 2 Kings 17 for the pattern), for it was in

the time of the monarchy that we learn of the slaying of prophets (1 Kings 18:4; 2

Chronicles 24:20-21).

PETT, "Verses 26-31

Repeated Cycles of Rebellion, Deliverance Into The Hands Of Enemies, Fervent

Intercession, Divine Intervention (�ehemiah 9:26-31).

They now described to God how they had behaved as a nation, the constantly

repeated cycles of rebellion, deliverance into the hands of enemies, fervent pleas to

God, followed by divine intervention. See �ehemiah 9:26-28 (‘many times’);

�ehemiah 9:29-31. As we have already seen this very much follows the pattern of

the book of Judges (Judges 2:11-19).

�ote the threefold description of their deliverances into the hands of their enemies,

‘you delivered them into the hand of their adversaries’ (�ehemiah 9:27); ‘you left

them in the hands of their enemies so that they had dominion over them’ (�ehemiah

9:28); ‘you gave them into the hands of the peoples of the lands’ (�ehemiah 9:30).

And note the increase in intensity of the descriptions, ‘delivered into the hands of

their enemies’; ‘left in their hands so that they had dominion over them’ (albeit in

their own country); ‘given into the hands of the peoples of the lands’, because they

were exiled.

And note the threefold interventions of God. ‘You gave them saviours who saved

them out of the hand of their adversaries’ (�ehemiah 9:27); ‘many times you

delivered them according to your mercies’ (�ehemiah 9:28); ‘in your manifold

mercies you did not make a full end of them’ (�ehemiah 9:31). In the last case there

is no description of deliverance. Their deliverance was still pending. And it still was

at the time of this prayer, being only partially completed by their return. They had

returned to the land but they had not fully been delivered. And it was their intention

that God should note this. Their hope was that by entering into the covenant, and

observing it, they would achieve this full deliverance, although that hope is not

spelled out.

27 So you delivered them into the hands of their

enemies, who oppressed them. But when they

were oppressed they cried out to you. From

heaven you heard them, and in your great

compassion you gave them deliverers, who

rescued them from the hand of their enemies.

GILL, "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.

HE�RY 27-31, " 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.

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.

K&D, "Neh_9:27-28

Neh_9:27 and Neh_9:28 refer to the times of the judges; comp. Jdg_2:11-23. מושיעיםare the judges whom God raised up to deliver Israel out of the power of their oppressors;

comp. Jdg_3:9. with Neh_2:16. ים�ע multitudes of times, is a co-ordinate ,ר#ות

accusative: at many times, frequently; ר#ות like Lev_25:51.

BE�SO�, "�ehemiah 9:27. When they cried unto thee, &c. — The whole book of

Judges verities this, that God delivered them for their sins unto the Moabites, the

Canaanites, and divers other enemies, who grievously domineered over them; but

when they cried to God for help, he was so gracious as to send such men as Barak,

Gideon, and others, to be their saviours, that is, deliverers, from tyranny.

TRAPP, "�ehemiah 9:27 Therefore thou deliveredst them into the hand of their

enemies, who vexed them: and in the time of their trouble, when they cried unto

thee, thou heardest [them] from heaven; and according to thy manifold mercies thou

gavest them saviours, who saved them out of the hand of their enemies.

Ver. 27. Therefore thou deliveredst them] Flagitium et flagellum, sicut acus et filum.

Sin and punishment are tied together with chains of adamant.

Who vexed them] Heb. Put them to straits; so that they had not what shift to make

or how to help themselves.

And in the time of their trouble] Vexatio dedit intellectum. The time of affliction is

the time of supplication. When out of the depths God’s people cry unto him, they

may have anything, Zechariah 13:9, speedy audience, unmiscarrying returns of

their prayers.

Thou gavest them saviours] i.e. Deliverers, such as the judges were, 3:9, and such as

Flaminius the Roman was to the poor Argives; who therefore called him Saviour,

Saviour, and that with such a courage, ut corvi fortuito supervolantes, in stadium

deciderent, that the birds fell to the earth amazed with that outcry; the air was so

dissipated with their acclamations (Plut. in Flam.).

PETT, "�ehemiah 9:27

“Therefore you delivered them into the hand of their adversaries, who distressed

them, and in the time of their trouble, when they cried to you, you heard from

heaven, and according to your manifold mercies you gave them saviours who saved

them out of the hand of their adversaries.”

Then they drew God’s attention to the fact that He had in His mercy constantly

delivered His people. As a consequence of their decline they were delivered into the

hands of their enemies and suffered great distress (as the returnees had recently

been doing - �ehemiah 1:3). But then in their time of trouble they cried to God, and

He ‘heard from heaven’ (reminiscent of Solomon’s prayer - 1 Kings 8:30; 1 Kings

8:32; 1 Kings 8:34, and so on). And as a result of His widespread mercies He gave

them saviours who saved them out of the hands of their enemies (compare Judges

2:16; Judges 2:18).

28 “But as soon as they were at rest, they again

did what was evil in your sight. Then you

abandoned them to the hand of their enemies so

that they ruled over them. And when they cried

out to you again, you heard from heaven, and in

your compassion you delivered them time after

time.

GILL, "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.

BE�SO�, "�ehemiah 9:28-29. Therefore leftest thou them in the hand of their

enemies — God so abandoned them once, that he permitted the Philistines to rule

over them forty years, ( 13:1,) unto which, perhaps, this passage refers. Many times

didst thou deliver them according to thy mercies — �othing else could have moved

God to do it, but his own essential goodness and mercy, they being, in all ages,

inconstant in their obedience, and prone to backslide from him; and testifiedst

against them — By many remarkable punishments he testified how highly he was

displeased with them, that he might reform them. Yet they dealt proudly — Against

what one would have expected should have humbled them, God’s judgments; and,

from time to time, they became more bold and obstinate in their sins. And withdrew

the shoulder — A metaphor taken from refractory oxen, that draw back, and will

not submit to the yoke.

TRAPP, "�ehemiah 9:28 But after they had 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;

Ver. 28. But after they had rest, they did evil again] As standing pools breed vermin;

as sedentary lives are subject to diseases. If men be not poured out from vessel to

vessel, they will soon settle upon their lees. "Because they have no changes, therefore

they fear not God," Psalms 55:19, saith David, of the wicked; and Psalms 30:1-12,

David himself was afflicted, delivered, and then grew wanton. Then troubled again,

�ehemiah 9:7, cries again, �ehemiah 9:8-9. God turns his mourning to joy again;

whereof if he surfeited not, it was well bestowed on him. But rarae fumant felicibus

arae. We are commonly best when worst: and Pliny told his friend, that the best way

to live well, was to be as good in health as we promise to be when we are sick.

Therefore leftest thou them in the hand of their enemies] Who can do us no harm,

but by Divine permission; though they bandy together, and bend all their forces to

harm the Church, yet are they bounded by God, and can do nothing till he leave his

people in their hands.

Had the dominion over them] Ruled them with rigour.

And many times didst thou deliver them] Even toties quoties: for as the eye is not

weary with seeing, nor the ear with hearing; so neither is God with showing mercy.

But as the sun shineth after it hath shone, and as the spring runneth after it hath

run; so doth the Lord proceed to do good to his in their necessity; and that

according to his mercies, which never fail, Lamentations 3:22.

PETT, "Verse 28

The Intermediate Cycles (�ehemiah 9:28).

�ehemiah 9:28

“But after they had rest, they did evil again before you; therefore you left them in

the hand of their enemies, so that they had the dominion over them. Yet when they

returned, and cried to you, you heard from heaven; and many times you delivered

them according to your mercies,”

They acknowledged before God how this had happened again and again. �ote that

these cycles occurred ‘many times’. Because of God’s previous deliverance the

people had ‘had rest’ (see Judges 3:11; Judges 3:30; and often). But then they again

did evil before God, and as a consequence He gave them over to the dominion of

their enemies. Then they returned and cried to God. Then He heard from heaven

and many times delivered them because He is a merciful God. The repetition of the

cycles is intended to bring out how regularly this all happened. They were

acknowledging before God that Israel’s was a history of repeated rebellion.

29 “You warned them in order to turn them back

to your law, but they became arrogant and

disobeyed your commands. They sinned against

your ordinances, of which you said, ‘The person

who obeys them will live by them.’ Stubbornly

they turned their backs on you, became stiff-

necked and refused to listen.

GILL, "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.

K&D, "Neh_9:29-30

“And testifiedst against them, to bring them back again to Thy law; yet they hearkened not to Thy commandments, and sinned against Thy judgments, which if a man do he shall live in them, and gave a resisting shoulder, and hardened their neck, and would not hear. Neh_9:30 And Thou didst bear with them many years, and didst testify against them by 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. הם# is the testimony of ו�עד

the prophets against the idolatrous people; comp. Neh_9:26. טיך�Pובמש is emphatically

prefixed, and taken up again by ם#. The sentence, which if a man do he shall live in them,

is formed upon Lev_18:5, comp. Eze_20:11. On the figurative expression, they gave a resisting shoulder, comp. Zec_7:11. The simile is taken from the ox, who rears against the yoke, and desires not to bear it; comp. Hos_4:16. The sentences following are

repeated from Neh_9:16. עליהם �משך� is an abbreviated expression for חסד ;Psa_36:11 ,משך�

Psa_109:12; Jer_31:3, to draw out, to extend for a long time favour to any one: Thou hadst patience with them for many years, viz., the whole period of kingly rule from Solomon to the times of the Assyrians. The delivering into the power of the people of the lands, i.e., of the heathen (comp. Psa_106:40.), began with the invasion of the Assyrians (comp. Neh_9:32), who destroyed the kingdom of the ten tribes, and was inflicted upon Judah also by means of the Chaldeans.

TRAPP, "�ehemiah 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 withdrew the shoulder, and hardened their neck, and would not hear.

Ver. 29. And testifiedst against them] Toldest them of their sins, foretoldest them of

their dangers, didst all that could be done to do them good; but nothing would do.

Yet they dealt proudly] See �ehemiah 9:16.

And hearkened not] intus existens prohibuit alienum, Hear, and give ear, be not

proud, Jeremiah 13:15.

But sinned against thy judgments] i.e. Thy statutes, though made with so much

reason and respect to our good, that if God did not command them, yet were it every

way our best way to practise them: Isaiah 48:17, "I am the Lord thy God which

teacheth thee to profit, which leadeth thee by the way which thou shouldest go." As

who should say, It is for thy profit that I command thee this or that, and not for

mine own.

Which if a man do] But that, as now, he cannot do, and, therefore, not be saved by

the law, Romans 10:5. Our Saviour indeed said to that young justiciary, "This do,

and thou shalt live," Luke 10:28. But that was all one, saith Luther, as if Christ had

said unto him, Vade et morere, Go upon thy death; for do this of thyself, and live

thereby, thou art never able.

And withdrew the shoulder] When called to take up Christ’s yoke, or to bear his

cross. See the note on Zechariah 7:11.

And hardened their neck] To sinews of iron they added brows of brass.

PETT, "�ehemiah 9:29

“And testified against them, that you might bring them again to your Law. Yet they

dealt proudly, and did not listen to your commandments, but sinned against your

ordinances, (which if a man do, he will live in them), and withdrew the shoulder,

and hardened their neck, and would not hear.”

They called on God to remember how He had testified against them so that He could

bring them again to His Law. Once again we have the post-exilic stress on ‘the Law’

as barely stated. Yet their response had been to not listen to His Law. They had

been arrogant. They had not listened to His commandments, they had sinned

against His life-giving ordinances, and they had withdrawn from shouldering its

requirements (like an ox withdraws its shoulder from the yoke - Hosea 4:16),

becoming stiff-necked and refusing to hear, in the same way as in �ehemiah 9:16-

17. Thus, they acknowledge before God, that things at the end were as at the

beginning. They admitted that they were just as sinful today. Indeed within living

memory they had slain one of His prophets, Zechariah the son of Berechiah

(Matthew 23:35).

The citation ‘which if a man do he will live in them’, appears in English to be a

direct citation of Leviticus 18:5, but in the Hebrew it differs slightly. Leviticus 18:5

has ‘which if a man do them, and he shall live in them’. But the idea is parallel. �ote

the combined reference to ‘your Law -- your commandments -- your ordinances’,

which can be compared and contrasted with the’ ordinances -- laws -- statutes -- and

commandments’ of �ehemiah 9:13. Compare Leviticus 26:15; �umbers 36:13;

Deuteronomy 6:1; Deuteronomy 7:11 etc; 2 Kings 17:34; 2 Kings 17:37. These

descriptions indicate the varied nature of God’s Instruction (Law).

30 For many years you were patient with them.

By your Spirit you warned them through your

prophets. Yet they paid no attention, so you gave

them into the hands of the neighboring peoples.

CLARKE, "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.

GILL, "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.

BE�SO�, "�ehemiah 9:30. Many years didst thou forbear them — Thou didst

delay to bring upon them those judgments which thou hadst threatened, and they

had deserved, and didst wait for their repentance. And testifiedst against them by

thy Spirit in thy prophets — Who spake to them by thy divine inspiration, whom

therefore they ought to have obeyed. Yet would they not give ear — That is, would

not obey them, or even vouchsafe so much as to hear them. Therefore gavest thou

them into the hand of the people of the lands — At last God delivered them into the

hands of the Chaldeans, who are called the people of the lands, because they got

possession of all the neighbouring countries, which God put under their power, as

he had other countries beyond the Euphrates.

TRAPP, "�ehemiah 9:30 Yet many years didst thou forbear them, and testifiedst

against them by thy spirit in thy prophets: yet would they not give ear: therefore

gavest thou them into the hand of the people of the lands.

Ver. 30. Yet many years didst thou forbear them] Heb. Protract over them; or, draw

out thy lovingkindness toward them to the utmost.

And testifiedst against them] As �ehemiah 9:29. They wanted not for warnings or

wooings, with, Woe unto thee, O Jerusalem! wilt thou not be made clean? when

shall it once be?

Yet would they not hear] But as sea monsters or catadupes, or men born in a mill, or

as one that is running a race; give him never so good counsel, he cannot stay to hear

it.

Therefore gavest thou them] As uncounselable incorrigible.

PETT, "�ehemiah 9:30

“Yet for many years you bore with them, and testified against them by your Spirit

through your prophets. Yet would they not give ear, therefore you gave them into

the hand of the peoples of the lands.”

And yet, they reminded Him, in spite of their rebellions He had borne with them for

many years, sending His Spirit-endued prophets to testify against them, seeking to

bring them to repentance. But they had not been willing to listen, and as a

consequence He had ‘given them into the hands of the peoples of the lands’. They

had been exiled from their own country and scattered among the peoples of many

lands. This was heartfelt confession. They felt in their own hearts guilt for what had

happened. They saw themselves as having sinned along with their fathers.

PULPIT, "Many years didst thou forbear them. The ten tribes for 260 years from

the revolt of Jeroboam, the remaining two tribes for 135 years longer. Testifiedst

against them by thy Spirit in thy prophets. Compare 2 Kings 17:13, where the

phrase used is nearly the same, and see also 2 Chronicles 36:15, 2 Chronicles 36:16.

There was a continual succession of prophets from the time of Solomon to, and

through, the captivity. Besides those whose writings have come down to us, we find

mention of Ahijah the Shilonite, Iddo the seer, Shemaiah the prophet, Hanani, Jehu

the son of Hanani, Elijah, Elisha, Micaiah the son of Imlah, Zechariah the son of

Jehoiada, Huldah, and (perhaps) Hosai. The guilt of the Jewish people was

enormously increased by the fact that they would not give ear to the exhortations

constantly addressed to them by the messengers of God. Therefore they were

delivered into the hands of the heathen, or people of the lands.

31 But in your great mercy you did not put an end

to them or abandon them, for you are a gracious

and merciful God.

GILL, "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.

K&D, "Neh_9:31

But in the midst of these judgments also, God, according to His promise, Jer_4:27; Jer_5:10, Jer_5:18; Jer_30:11, and elsewhere, did not utterly forsake His people, nor make a full end of them; for He did not suffer them to become extinct in exile, but preserved a remnant, and delivered it from captivity.

BE�SO�, "�ehemiah 9:31. �evertheless, thou didst not utterly consume them —

But didst leave a remnant of the poorer people in the land, and show favour to the

captives in Babylon. For thou art a gracious and merciful God — To which alone

they owed their preservation from utter destruction.

TRAPP, "�ehemiah 9:31 �evertheless for thy great mercies’ sake thou didst not

utterly consume them, nor forsake them; for thou [art] a gracious and merciful God.

Ver. 31. �evertheless for thy great mercies’ sake] Man’s perverseness cannot

interrupt the course of God’s goodness. In the midst of judgment he remembereth

mercy, which beareth the same proportion to his judgment which seven (a complete

number) hath to a unity.

Thou didst not utterly consume them] God will repent for his people, when he seeth

their power is gone, Deuteronomy 32:36, and be jealous with a great jealousy when

the enemy goes beyond his commission, Zechariah 1:14-15.

For thou art a gracious and merciful God] And this is most seen when misery weighs

down, and nothing but mercy turneth the scale.

PARKER 31-34, ""�evertheless for thy great mercies" sake thou didst not utterly

consume them, nor forsake them: for thou art a gracious and merciful God" (

�ehemiah 9:31).

Is nothing to be learned from this summary of the history of Israel? The thing to be

learned is that we are to endeavour to take a comprehensive view of all the dealings

and purposes of God. As history grows an opportunity for the profoundest study of

God presents itself. At first there is but little to see and little to think about; day by

day proceeds, and God"s writing becomes more conspicuous; year is added to year,

and a few pages are filled with sacred writing; century is added to century, and then

that which was mysterious enters into the region of revelation and shines with

brightest glory. �ever let a man forget even his own little personal history. Day by

day, when he is cast down or conscious of exhaustion, let him begin at the time when

he was in the cradle, and follow all the line of divine providence in his own life; let

him set things which belong to one another together, and see what shaping and

directing there has been in all the mystery of being. In this respect every man should

become his own bible; his own assurance of the divine existence, his own proof of

providence, his own fountain of evidence. It is well that men should, so far as their

mental capacity will allow, have grand conceptions of universal history, but it is

absolutely essential to save the soul not only from difficulty but from blank despair,

that every man should vividly recollect the days of his own life, and remember how

God has lifted him up, preserved him, enriched him, and made the wilderness of

earth blossom as with the flowers of heaven. Every man loses standing-ground when

his recollection of personal history becomes blurred and dim. It is not every one who

can discuss great philosophical questions of history, but surely every man can trace

his own life, and see in it a daily miracle of grace and love.

The singers having sung this song of history they turn in upon themselves and make

a solemn personal application of all the truth which they have reviewed in music:—

"�ow 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 kings of Assyria unto this

day. Howbeit thou art just in all that is brought upon us; for thou hast done right,

but we have done wickedly: 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 testify against them" ( �ehemiah 9:32-34).

So the people confess the general collapse of the nation, and they acknowledge their

own iniquities individually. The great purpose of historical review is to fix an

exhortation upon our own souls, and to visit our own souls with all the stimulus of

memory, of self-reproach, of ill-requited goodness, so that the times past may more

than suffice. They confessed that kings were set over them because of their own sins.

We suffer for our actual transgressions: we not only suffer for the sins of past ages.

We cannot so detach ourselves from the currents of history as to escape the

consequences of other people"s sin, though that sin were committed ten thousand

ages ago. The world is one, history is one, God is one. In this sense we belong to one

another: no man liveth unto himself, no man sinneth unto himself, no man can say

that he is injuring himself alone. He who commits any one sin injures the whole

human race. It is often supposed that we ought not to suffer on account of the sins of

others, but apart altogether from biblical doctrine we find in history itself that sin,

done by whomsoever, carries with it consequences to the third and fourth

generation. �o man can drink away his senses, or steep himself in sensuality, or give

the bridle to his lusts and passions, and yet save his posterity from evil

consequences. Though the law may seem to operate unfairly in this one direction,

yet the law of the Lord is equal: no man can attend to the laws of health, be wise,

true, prudent, and wholly good, without his children reaping great advantage from

such discipline and culture.

PETT, "�ehemiah 9:31

“�evertheless in your manifold mercies you did not make a full end of them, nor

forsake them; for you are a gracious and merciful God.”

And so with grateful hearts they acknowledged to God how great his manifold

mercies have been. Even after the long period of continual failures and rebellions

He had not made a full end of them. He had not forsaken them. They had been

carried off into foreign countries, but they had survived, and survived as His people.

And it was all due to the fact that He was a gracious and merciful God. And with

this enconium this section comes to an end.

32 “�ow therefore, our God, the great God,

mighty and awesome, who keeps his covenant of

love, do not let all this hardship seem trifling in

your eyes—the hardship that has come on us, on

our kings and leaders, on our priests and

prophets, on our ancestors and all your people,

from the days of the kings of Assyria until today.

CLARKE, "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.

GILL, "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.

HE�RY 32-34, "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.

JAMISO�, "Now therefore, our God ... who keepest covenant and mercy —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.”

K&D 32-37, "May then, God, who keepeth covenant and mercy, now also look upon the affliction of His people, though kings, rulers, priests, and people have fully deserved this punishment; for they are now bondmen, and in great affliction, 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 not all the trouble that hath come upon us, on our kings, our princes our priests, our prophets, and our fathers, and on all Thy people, since the times 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 we have done wickedly. Neh_9:34And our kings, our princes, our priests, and our fathers have not kept Thy law, nor hearkened to Thy commandments and Thy testimonies, wherewith Thou didst testify against them. Neh_9:35 And they have not served Thee in their kingdom, and in Thy great goodness that Thou gavest them, and in the large and fat land which Thou gavest 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 unto our fathers to eat the fruit thereof, and the good thereof, behold, we are bondmen in it. Neh_9:37 And it yieldeth much increase unto the kings whom Thou hast set over us because of our sins; and they have dominion over our bodies, and over our cattle at their pleasure, and we are in great distress.” The

invocation of God, Neh_9:32, like that in Neh_1:5, is similar to Deu_10:17. לפניך� ימעט Mל

stands independently, the following clause being emphasized by את, like e.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. What seems 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 למלכינו, etc., are in apposition to the suffix of תנוMמצ, the object being continued by

.ל�

BE�SO�,"�ehemiah 9:32-33. Who keepest covenant and mercy — 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

flee to his free and rich mercy for relief. Howbeit, thou art just in all that is brought

upon us — We cannot complain of any of thy dispensations toward us, for the whole

series of our history shows that thou art just in all thy ways toward the children of

men. 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.

COFFMA�, "ISRAEL HAD I�DEED RETUR�ED;

BUT THEY WERE STILL SERVA�TS OF THE KI�GS OF PERSIA

"�ow therefore, our God, the great, the mighty, and the terrible God, who keepest

covenant and lovingkindness, let not all the travail seem little before thee, that hath

come upon us, upon 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 kings of

Assyria unto this day. Howbeit thou art just in all that has come upon us; for thou

hast dealt truly, but we have done wickedly; 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 testify against them. For they have not served

thee in their kingdom, and in thy great goodness that thou gavest them, and in the

large and fat land which thou gavest before them, neither turned they from their

wicked works. Behold, we are servants this day, and as for the land that thou gavest

unto our fathers to eat the fruit thereof and the good thereof, behold, we are

servants in it. And it yieldeth much increase unto the kings whom thou hast set over

us because of our sins: also they have power over our bodies, and over our cattle, at

their pleasure, and we are in great distress. And yet for all this we make a sure

covenant, and write it; and our princes, our Levites, and our priests, seal unto it."

Alas, for Israel, their sinful kingdom would never be restored. Their nation would

continue to be subject to the Persians, to the Greeks, and then to the Romans, until

the promised Messiah would suddenly appear.

God's prophets, whom they had despised and murdered and whose words they

scornfully rejected, would come no more. With Zechariah and Malachi, who were

contemporaries of �ehemiah, the age of the prophets terminated. They were the last

of the prophets until John the Baptist, in the spirit and power of Elijah, would

thunder the message from the wilderness, "Repent ye, for the kingdom of God is at

hand,"

Their priesthood became more and more reprobate; and God even cursed it; and,

by the times of Christ, the Temple itself had become a "den of thieves and robbers."

There is no tragedy like that of Israel; and something of the infinite pathos of their

judicial hardening, of their rejection and murder of the Son of God, and of God's

destruction of their nation in just retribution of their wickedness - something of the

pathos and tragedy of racial Israel, as distinguished from the true Israel, appears in

this pitiful prayer of the Levites who tried in vain to bring the racial Israel back to

God.

TRAPP, "�ehemiah 9:32 �ow 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 kings of Assyria unto this day.

Ver. 32. �ow therefore, our God, the great, the mighty] It is a high point of heavenly

wisdom, in the beginning of our petitions, to propound God to ourselves under such

holy notions and fit expressions, as wherein we may see an answer to our prayers, as

here. See �ehemiah 1:5.

Let not all the trouble] Heb. The wearying, the lassitude. Afflictions are not joyous,

but grievous to the flesh, which doth soon flag, and even sink under the burden, if

not supported by the hand of Heaven.

Seem little before thee] As if we had not yet suffered enough, but, as if we wanted

weight, must be made yet heavier by an addition of new afflictions, 1 Peter 1:6. God

is apt to think a little enough, and spare, Isaiah 40:1, and to take care that the spirit

fail not before him, that his children swoon not in the whipping, Isaiah 57:16. He

knows that every child of affliction hath not the strength to cry out, as Luther did,

Feri Domine, feri, Smite on, Lord, smite on, for I am absolved from my sins; or as

another did, I thank thee, O Lord, for all mine extremity; and I beseech thee, if thou

think it good, to add to it a hundredfold more, &c.

That hath come upon us] As foul weather comes before it is sent for. Heb. Hath

found us; for we sought it not, but would gladly have shunned it.

Since the time of the kings of Assyria] Who yet were their most favourable enemies;

and are, therefore, compared to a golden head in �ebuchadnezzar’s image; but any

servitude is grievous; and among the Greeks, after that they were delivered from the

tyranny of the Macedonians and Spartans, the error at the �emaean games was

forced to prononce the word, Liberty, iterumque iterumque, again and again. And

how earnest are God’s people here in deprecating another captivity. He heareth

them; and for their late seventy years’ captivity, granteth them seven seventies of

years (Daniel’s weeks) for the enjoyment of their own country.

PETT, "Verses 32-38

They Remind God Of The Position That They Are In, Governed By A Foreign

Power, Acknowledging That It Was Through Their Own Fault Because Of Their

Own Sins And The Sins Of Their Fathers, And Assure Him That They Are About

To Renew Covenant With Him (�ehemiah 9:32-38).

The covenant that they were about to enter into was not being entered into lightly.

The need for it had been brought home by the reading of the Law in chapter 8.

Their sense of unworthiness in entering into it has just been brought out in their

confession and intercession. And yet the reminder of His continual mercies has

convinced them that He will graciously accept what they are about to do. And they

remind Him that they do it very conscious of the fact that they are still not fully

delivered, they were still controlled by and paying tribute to foreign lords, and all

due to their own fault. �o doubt in their hearts they hoped that He would take note

of the fact and at some stage complete their deliverance, making them once more a

free, independent people, but they humbly leave that in His hands.

�ehemiah 9:32

“�ow therefore, our God, the great, the mighty, and the terrible God, who keeps

covenant and lovingkindness,”

They opened their final plea by describing the greatness and majesty of their God.

He was the great God, great beyond all. He was the mighty God, of overwhelming

power. He was the God Who was terrible in His holiness and uniqueness. And yet

He was also the God Who is always faithful to His covenant. He was the God of

chesed, ‘covenant love’, acting in lovingkindness through His covenant

For God as ‘the great -- the mighty, the terrible’ compare Deuteronomy 10:17, and

see �ehemiah 1:5.

�ehemiah 9:32

‘Let not all the travail seem little before you, that has come upon us, on our kings,

on our princes, and on our priests, and on our prophets, and on our fathers, and on

all your people, since the time of the kings of Assyria to this day.”

Up to this point all has been confession and acknowledgement of God’s goodness.

They have entered deeply into the sins of their fathers, and they have acknowledged

the past goodness of God. But now they make a request to God. They ask Him not to

overlook what they have suffered, even though it has been deserved. This is the

closest they get to asking YHWH to act on their behalf. They are sure that if He

considers their problems He will act.

They ask Him not to overlook the greatness of their afflictions. Let it not seem little

before Him. From the time when the first shadow of the Assyrian empire had

loomed over their land, to the present time, they had suffered under the hands of

mighty foreign overlords who had ruled over great empires. And in consequence all

had suffered, including their kings. For this suffering had come upon all. �one had

been excepted. It had come on their kings and princes (their ruling authorities), it

had come on their priests and prophets (their religious authorities), and it had come

on all God’s people. All had suffered together. �one had been exempted.

PULPIT, "Our God, the great, the mighty, and the terrible. Compare �ehemiah 1:5,

with the comment. Who keepest covenant and mercy. This phrase, which occurs also

in �ehemiah 1:5, has apparently been derived from the Psalmist's words—"My

mercy will I keep for him for evermore, and my covenant shall stand fast with him"

(Psalms 89:28). All the trouble. Literally, "the weariness;" but the word is clearly

used here for "suffering'' generally. Since the time of the kings of Assyria. The kings

of Assyria, in the strictest sense of the word, had been God's original instrument for

punishing his rebellious people. A king not mentioned in Holy Scripture tells us that

he defeated Ahab, and forced Jehu to pay him tribute. Another (Pul) took tribute

from Menahem (2 Kings 15:19, 2 Kings 15:20). A third (Tiglath. Pfieser) carried two

tribes and a half into captivity (ibid. verse 29; 1 Chronicles 5:26). A fourth

(Shalmaneser) laid siege to Samaria (2 Kings 17:5), and a fifth (Sargon) took it. A

sixth (Sennacherib) took all the fenced cities of Judah from Hezekiah, and forced

him to buy the safety of Jerusalem (2 Kings 18:13-16). A seventh (Esar-haddon) had

Manasseh brought as a prisoner to Babylon (2 Chronicles 33:11). Hence Isaiah calls

the Assyrian monarch "the rod of God's anger" (Isaiah 10:5).

33 In all that has happened to us, you have

remained righteous; you have acted faithfully,

while we acted wickedly.

GILL, "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.

HE�RY 33-34, " 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.

K&D, "Neh_9:33-34

Thou art just: comp. Neh_9:8, Deu_32:4; Ezr_9:15. ל� upon all, i.e., concerning all ,על

that has befallen us; because their sins deserved punishment, and God is only fulfilling

His word upon the sinners. In Neh_9:34, את again serves to emphasize the subject. In

the enumeration of the different classes of the people, the prophets are here omitted, because, as God's witnesses, they are not reckoned among these who had transgressed, though involved (Neh_9:32) in the sufferings that have fallen on the nation.

TRAPP, "�ehemiah 9:33 Howbeit thou [art] just in all that is brought upon us; for

thou hast done right, but we have done wickedly:

Ver. 33. Howbeit thou art just] So Mauricius, the emperor, justified God, when he

saw his wife and children butchered before his eyes by the traitor Phocas, and knew

that himself should be soon after stewed in his own broth; he cried out, Just art

thou, O Lord, and just are all thy judgments. So did the noble Du Plessy, when he

heard of the death of his only son slain in Holland; which so grieved his mother, that

soon after she died.

PETT, "�ehemiah 9:33

“However, you are just in all that is come upon us, for you have dealt truly, but we

have done wickedly;”

Yet they assured Him that they were not blaming Him for what had happened. They

acknowledged that they had been receiving the just reward for their sins. God was

‘in the right’. In bringing this on them He had acted justly, for they had behaved

wickedly. They had reaped what they had sown. Thus their request was made

humbly, acknowledging their own guilt. They were relying on His compassion and

mercy, and on His covenant love and faithfulness, so often revealed in the past.

34 Our kings, our leaders, our priests and our

ancestors did not follow your law; they did not

pay attention to your commands or the statutes

you warned them to keep.

CLARKE, "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.

GILL, "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.

TRAPP, "�ehemiah 9:34 �either have our kings, our princes, our priests, nor our

fathers, kept thy law, nor hearkened unto thy commandments and thy testimonies,

wherewith thou didst testify against them.

Ver. 34. �either have our kings, our princes, our priests, &c.] But as there hath been

a general defection, so a well-deserved desolation, wherein we have all justly shared.

�or hearkened to thy commandments] And that because they testified against their

contrary practices. This wicked men cannot away with, they hate him that

reproveth in the gate, as Ahab did Micaiah. �one but the gracious can say, Let the

righteous smite me, be the reproof never so well tempered. �o sugar can bereave a

pill of its bitterness. �ow the ear trieth words, as the mouth tasteth meats, Job

12:11. And ungodly men (as they write of some creatures) have fel in aure, and must

get their ears cured ere they can be in case to hear God’s commandments and his

testimonies. It is said of Gerson, that he loved a friendly reprover; and of Queen

Anne Bullen, that she not only was willing to be admonished, but also required her

chaplains freely and plainly to tell her of whatsoever was amiss. Scilicet Christus

voluit aliquando etiam reginam in coelum vehere, as Luther once said of Elizabeth,

queen of Denmark. These kings and princes of Israel were nonsuch.

PETT, "�ehemiah 9:34

“�either have our kings, our princes, our priests, nor our fathers, kept your Law,

nor listened to your commandments and your testimonies with which you did testify

against them.”

They admitted to Him that from the highest to the lowest they had not kept His Law

in their hearts, they had not listened to His commandments, they had not responded

when He had borne witness against them. They had continued on impervious to

their sin. The omission of ‘prophets’ in contrast with �ehemiah 9:32 may be in

acknowledgement of the fact that the true prophets were God’s mouthpieces who

did heed the word of God.

35 Even while they were in their kingdom,

enjoying your great goodness to them in the

spacious and fertile land you gave them, they did

not serve you or turn from their evil ways.

CLARKE, "For they have not served thee in their kingdom - Instead of

bemalcuthecha, in Thy kingdom,” is במלכותך ”,bemalcutham, “in Their kingdom במלכותם

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.

GILL, "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.

K&D, "הם are the fathers who were not brought to repentance by God's goodness.

הרב .in their independent kingdom ,#מלכותם Thy much good, i.e., the fulness of Thy ,טובך�

goodness, or “in the midst of Thy great blessing” (Bertheau). The predicate הרחבה, the

wide, extensive country, is derived from Exo_3:8. In Neh_9:36., the prayer that God would not lightly regard the trouble of His people, is supported by a statement of the need and affliction in which they still are. They are bondmen in the land which God gave to their fathers as a free people, bondmen of the Persian monarchs; and the increase of the land which God appointed for His people belongs to the kings who rule over them. The rulers of the land dispose of their bodies and their cattle, by carrying off both men

and cattle for their use, e.g., for military service. �רצונם like Neh_9:24.

BE�SO�,"�ehemiah 9:35. For they served thee not in the land which thou gavest

them — That is, which thou didst lay open to their view and possession; removing

their enemies, and all impediments, out of the way. �either turned they from their

wicked works — They not only all acted wickedly, from the highest to the lowest,

but would not be reclaimed. Thus they acknowledge the justice of God in all the

punishments he had inflicted on them, though heavy and of long continuance.

TRAPP, "�ehemiah 9:35 For they have not served thee in their kingdom, and in thy

great goodness that thou gavest them, and in the large and fat land which thou

gavest before them, neither turned they from their wicked works.

Ver. 35. For they have not served thee in their kingdom] As David did, who held it

his highest honour to be the servant of the Lord, Psalms 36:1-12; and as those three

famous Christian emperors, Constantine, Valentinian, and Theodosius, who styled

themselves The vassals of Jesus Christ (Socrat.).

And in thy great goodness that thou gavest them] In the abundance of all things,

Deuteronomy 28:47, they should have considered, the more wages the more work;

and that thus to requite the Lord was to come under the censure of a foolish people

and unwise, Deuteronomy 32:6, yea, of idle and evil servants, Matthew 25:26.

And in the large and fat land] "But Jeshurun waxed fat, and kicked"; fulness bred

forgetfulness; saturity, security, Deuteronomy 32:15; therefore he was worthily pent

up and pined in a strange land, where he had liberty little enough, and prisoner’s

pittance.

�either turned they from their wicked works] They quarrel not with their faults,

but with their friends that reprove them; they turn not to him from whom they had

deeply revolted. Their impenitence maketh their sins mortal, says St John, 1 John

5:16; immortal, saith St Paul, Romans 2:5; they die in their sins, as did those Jews in

the Gospel, and perish for ever, John 8:21.

PETT, "�ehemiah 9:35

“For they have not served you in their kingdom, and in your great goodness that

you gave them, and in the large and fat land which you gave before them, nor did

they turn from their wicked works.”

They agreed that when they had had their independence they had not served Him in

their kingdom that He had given them. They had not responded to the great

goodness that He had shown toward them in giving them so much. They had not

had the proper gratitude for the prosperous land that He had bestowed on them.

They had refused to turn from their wicked works. Thus they recognised that they

had brought on themselves their subsequent subservience to great foreign kings.

Their whole history testified against them.

PULPIT, "They have not served thee in their kingdom. There is no need of altering

the reading here. "In their kingdom" means, "while they had a kingdom of their

own, and were not subjects, as now, to a foreign power." Thy great goodness. See

above, �ehemiah 9:25. The large and fat land. Compare Exodus 3:8. Although the

limits of Palestine are narrow, yet the land which God flare to his people, extending

as it did from the Euphrates to the river of Egypt (Genesis 15:18), might well he

termed a "large" or "broad" land.

36 “But see, we are slaves today, slaves in the land

you gave our ancestors so they could eat its fruit

and the other good things it produces.

CLARKE, "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.

GILL, "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.

HE�RY 36-37, "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.

JAMISO�, "Behold, we are servants this day — 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.

BE�SO�, "�ehemiah 9:36. Behold, we are servants in the land — In that land

wherein heretofore, under thee, and by thy favour, we were rightful lords and

owners. God had, indeed, marvellously restored them to their own country; yet the

marks of his displeasure for their sins still remained very visible: for they were

tributary unto others, and not free owners and proprietors of the land which God

had given to their fathers.

TRAPP, "�ehemiah 9:36 Behold, we [are] servants this day, and [for] the land that

thou gavest unto our fathers to eat the fruit thereof and the good thereof, behold, we

[are] servants in it:

Ver. 36. Behold, we are servants this day] This is twice here bewailed, as a singular

unhappiness. They that live under the Turkish slavery feel it so. Poor Greece, that

was once Sol et sal gentium, terrarum flos, et fons literarum, the sun and salt of the

nations, the flower of countries, and the font of literature, is now -- vel Priamo

miseranda manus even [is become] the wretched hand to Priam.

Princess of nations, queen of provinces

She was, that now thus tributary is, Lamentations 1:1.

Out of Greece and other countries that had sometime received the faith of Christ,

the Turkish tyrants draw with them to the wars great multitudes of wretched

people, whom they call Asape. These carry all the baggage; these carry wood and

water for other soldiers of better account; these serve instead of pioneers to cast up

trenches, and raise bulwarks; and when battle is to be given, if it be in a plain field,

these have then weapons put into their hands, and are thrust into the forefront of

the battle, to blunt the enemy’s swords: but if a city is to be besieged, these serve as

fit matter to fill the ditches with their dead bodies, or to make bridges for other

soldiers to pass over upon. And if they shrink to attempt anything they are

commanded, then are they more cruelly used by their commanders than by their

enemies. And this the Ottoman kings count good policy.

PETT, "�ehemiah 9:36

“Behold, we are servants this day, and as for the land that you gave to our fathers to

eat its fruit, and its good, behold, we are servants in it.”

And they called on God to recognise that because of their failures they were servants

in what should have been their own land. They who should have been servants of

YHWH, were servants of mere men. And as a result their produce largely went into

the storehouses of the Persian kings, whilst they worked as servants. God had

intended that they be independent and enjoy the fruits of the land (�ehemiah 9:25).

Instead they were servants and had to pay their produce to others. They were not

enjoying the full benefits of the covenant.

37 Because of our sins, its abundant harvest goes

to the kings you have placed over us. They rule

over our bodies and our cattle as they please. We

are in great distress.

CLARKE, "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.

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!”

GILL, "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.

JAMISO�, "it yieldeth much increase unto the kings whom thou hast set over us because of our sins — 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.

they have dominion over our bodies — 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.

BE�SO�, "�ehemiah 9:37. And it yieldeth much increase unto the kings, &c. —

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 heavy tributes. Also they have dominion over our bodies —

Which are liable to be pressed, to serve in the king’s wars, or in his works. And over

our cattle at their pleasure — Our cattle are liable to be made use of, when there is

occasion to employ them about the king’s business. And we are in great distress —

Though we are permitted to live by our own laws, which we account a great

privilege, yet we lie under these public burdens, and are compelled to bear them.

Thus, as Mr. Peters observes, this prayer contains a beautiful epitome of the history

of the Jews, raised and animated by a spirit of devotion, which appears in all that

moving eloquence so well suited to the great occasion; and, at the same time, with all

that chasteness and correctness of thought and expression, which so eminently

distinguish the sacred writings of this sort from all merely human compositions.

TRAPP, "�ehemiah 9:37 And it yieldeth much increase unto the kings whom thou

hast set over us because of our sins: also they have dominion over our bodies, and

over our cattle, at their pleasure, and we [are] in great distress.

Ver. 37. And it yieldeth much increase unto the kings] As this land once did unto the

king of locusts; when it was styled the pope’s hortus deliciarum, garden of delights,

out of which he could fetch what money or anything else he pleased, so long as he

could hold a pen in his hand. In the year 720, John, king of West Saxons, caused in

all his dominion, in every house having a chimney, a penny to be collected and paid

to the bishop of Rome, in the name of St Peter; and thereof were they called Peter

pence. These continued till Henry VIII’s time; who, in his protestation against the

pope, speaketh thus: England is no more a babe; there is no man here but now he

knows that they do foolishly that give gold for lead, more weight of that than they

receive of this, &c.

Also they have dominion] {See Trapp on "�ehemiah 9:30"}

At their pleasure] Their will was a law; which to argue or debate was high

misdemeanour; to detract or disobey, present death.

ELLICOTT, "(37) Yieldeth much increase.—In money and kind a very large

amount was sent by Syria to the Persian treasury.

Over our bodies, and over our cattle.—For military service; but the priests do not

omit themselves.

In great distress.—�ot so much under the Persian yoke as in the remembrance of

God’s judgments. The pathetic comparison between the Divine purpose in giving the

land originally and their present bondage in it extends almost to every word.

PETT, "�ehemiah 9:37

“And it yields much increase to the kings whom you have set over us because of our

sins, also they have power over our bodies, and over our cattle, at their pleasure,

and we are in great distress.”

It was not that their God-given land was unfruitful. It was just that the fruitfulness

was enjoyed by others, who had been set over them because of their sins. And those

kings who had been set over them not only enjoyed the fruits of their land, but they

also had personal authority over them as much as they desired. They could use them

as they would (as Solomon had once used the Canaanites). And they had authority

over even their cattle. All were subject to the pleasure of the king of Persia. And in

consequence they were in great distress for the tribute was heavy, and their

treatment by their neighbours hard (compare �ehemiah 1:3). Their lot was not an

easy one.

This was on the one hand an acknowledgement before God that they were

deservedly suffering for their sins. But on the other it may be seen as a plea to

YHWH to consider their invidious position. They probably considered that what

they were about to do was, as it were, a first step on the way back to God acting on

their behalf.

It should be noted that these were not words of rebellion, nor would they have been

seen as such by the kings of Persia. They too believed that they were successful

because the gods were on their side. They would not have cavilled at the idea that

Judah were suffering for their sins, and that that was why Persia were triumphant.

They thought it themselves.

PULPIT, "It yieldeth much increase unto the kings. "The Persian monarchs derive

a large revenue from our territory." The amount paid by Judaea is not known; but

Syria, in which Judaea was included, paid annually in money 350 talents of silver

(Herod. 3:91), or about £90,000. There was also a further contribution in kind. They

have dominion over our bodies. They can impress us either as soldiers or sailors,

and make us fight their battles for them. Jews probably took part in the expedition

of Xerxes against Greece. And over our cattle. They can impress our cattle for their

baggage-train

The Agreement of the People

38 “In view of all this, we are making a binding

agreement, putting it in writing, and our leaders,

our Levites and our priests are affixing their seals

to it.”[d]

BAR�ES, "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).

CLARKE, "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.”

GILL, "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.

JAMISO�, "we make a sure covenant, and write — 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.

BE�SO�, "�ehemiah 9:38. Because of all this we make a sure covenant —

Considering all this, they resolved to renew their covenant with God for better

obedience, which they promise as the only remedy to procure perfect deliverance.

And to make it more effectual, they seem to have declared this in the presence of

God, at the conclusion of the foregoing confession and prayer. And write it — It was

but of little consequence what such a refractory people promised, even in writing;

for what regard would they have to their own hand-writing, who regarded not the

ten commandments, written on tables of stone by the finger of God? It was,

however, very useful that there should be a public instrument to convince them of

their impiety, that they might be publicly confounded if they proved perfidious

deserters, by showing them their engagements, under their own hands, to future

fidelity. And our princes, Levites, and priests, seal unto it — Thus they would

become witnesses against themselves if they dealt deceitfully.

COKE, "Verse 38

�ehemiah 9:38. We make a sure covenant, and write it— It was but of little

consequence what such a refractory people promised; for, what regard would they

have to their own hand-writing, who would not regard the ten commandments

written on tables of stone by the finger of God? It was, however, very useful that

there should be a public instrument to convince them of their impiety, that, if they

proved perfidious deserters, they might be publicly confounded by being shewn,

under their own hands, their engagements to future fidelity. See Bishop Patrick.

REFLECTIO�S.—1st, Their feast of gladness is succeeded by a day of solemn

humiliation. While we are rejoicing in the confidence of God's reconciliation, we still

need to remember our own evil ways, and abhor ourselves.

1. Every outward expression of sorrow bespoke the inward affliction of their souls

for sin, while they appeared in the courts of the temple as penitents before God.

�ote; There are seasons, when, without ostentation, we may appear unto men to

fast.

2. They put away their strange wives, in token of the sincerity of their humiliation.

Some had kept them probably in secret, notwithstanding the former reformation, or

had since relapsed into the same evil. �ote; As long as acknowledged sin is

harboured, communion with God is impossible, and the appearance of repentance is

but hypocrisy.

3. They spent the whole day in religious exercises. Three hours they spent in hearing

God's law, and as many in prayer and confession; and this, probably, both morning

and afternoon. �ote; The more we are conversant in God's word, the more deeply

shall we see cause to lament over the evil of our fallen hearts.

2nd, The congregation being assembled, we have the names of the chief persons

employed to lead the devotions of the people, and to be engaged in the word of God;

together with the prayer which, probably, was composed by Ezra on the occasion;

and, as so great a number of people could be scarcely supposed capable of hearing

in one congregation, they might be divided into several, each with a Levite at their

head; and yet thus uniting in the same humbling confession and supplication, with

one voice, as well as one heart, glorifying God.

1. They open their prayer with solemn adoration to the self-existent Jehovah, the

great creator and preserver of all, the only worthy object of worship in heaven and

earth; and whose transcendant excellencies and unutterable glories infinitely exceed

all the praises which men or angels can offer.

2. They recite, with deep gratitude, the manifold mercies that this great and

gracious God had bestowed on them from the days of old; particularly the call of

Abraham their great progenitor, and the performance of the covenant established

with him and his seed. Abraham was by grace enabled to be faithful, and God had

rewarded that fidelity in the accomplishment of all his promises to him and his

posterity. Out of Egypt had God also wondrously delivered them, to the confusion

and destruction of their enemies: through the wilderness had he led them safe from

danger; never forsook them amid their multiplied provocations; provided them

liberal supplies for all their wants; and, by daily miracles, fed and guided them in

the way to the promised land. On Sinai he descended to promulge his law, so holy,

just, and good; and to institute his gracious ordinances, particularly the sabbath, the

distinguishing token of his separation of them to himself. Before them the

Canaanites, though so mighty and numerous, had been expelled, and their rich land,

where every earthly blessing abounded, given them to possess. There they forsook

God, and provoked him with their iniquities; yet his patience endured: he sent them

warnings; he received them whenever they turned to him; he multiplied his

pardons; he raised them up judges to deliver them from their enemies, and recover

them from their backslidings. All these instances of the divine goodness, while they

deserved the most thankful acknowledgment, aggravated the evil of their sins; yet

the past experience afforded them present hope, if they should, as now, fly to the

God who is ever ready to pardon, merciful, and gracious. �ote; (1.) The goodness of

God is the great argument to lead us to repentance. (2.) In the midst of our deepest

humiliations, we should never forget to mention the mercies for which we are

indebted. (3.) Without some views of God's rich grace, the sense of our sins would be

likely to sink us into despair.

3. Amid their thankful acknowledgments, they intersperse their abasing confessions,

as every mercy that they had received aggravated the guilt of their sins. From the

beginning, the proud hearts of their fathers were too stubborn to bow in humble

obedience: ingratitude, distrust, discontent, rebellion, idolatry, impudent opposition

to God's prophets, contempt, persecution, murder, and repeated relapses into the

like abominations after repeated vows and repeated deliverances: all these things

had marked the black catalogue of their fathers' crimes; nor were they less culpable.

We have done wickedly, and joined in the like provocations, the effects of which

they were now suffering, just returned from the house of their prison, and still

bearing the galling yoke of servitude upon their necks. �ote; (1.) True penitents

search out the aggravations of their sins, and seek not to exculpate themselves, but

to justify God. (2.) Pride is at the root of all our sins. (3.) When we follow our

fathers' sins, it is just in God to visit their iniquities upon us. (4.) As the service of

God is perfect freedom, a revolt from it will bring the soul into the most abject

slavery.

4. They put up a word of petition, so short, as if they were afraid to ask for mercy

who were conscious how little they deserved it; acknowledging the righteousness of

God in all that they had suffered; only they presume to beg, that he would look

upon their affliction, and say at last, It is enough. God, as the great and terrible

God, might justly destroy them; but as the merciful covenant-keeping God, there

was yet hope, and they were emboldened to pray. �ote; (1.) The deepest and most

dejecting views of our sins must not drive us from God in despondence, but to him

in humble prayer. (2.) Remember me in mercy, is all that a sinner can say for

himself. (3.) The covenant established in the glorious head of the church, Christ

Jesus, affords hope to the penitent, when every thing else within and without him

preaches despair.

5. As the conclusion of their prayer, they profess their solemn return to God; in

writing renew their engagements to be faithful; and the princes, priests, and Levites

subscribe the bond, as a testimony against themselves; and promise to their utmost

to see it observed by the people. �ote; True penitents not only confess their sins, but,

through God's grace, purpose, and are enabled, to renounce them.

TRAPP, "�ehemiah 9:38 And because of all this we make a sure [covenant], and

write [it]; and our princes, Levites, [and] priests, seal [unto it].

Ver. 38. And because of all this] Our sin and misery.

We make a sure covenant] See Ezra 10:3.

And write it] Littera scripta manet, A written letter abides.

And our princes, Levites, and priests, seal unto it] In the room and name of all the

rest, who have sworn and will perform it, that we will keep thy righteous judgments.

ELLICOTT, "(38) Because of all this.—On the ground of this confession, and to

prove our sincerity.

Seal unto it.—On the sealed [document]. Each party impressed his seal on moist

clay, which was then hardened. Sometimes these seals were attached to the

document by separate strings. In �ehemiah 11, “those who sealed” is, literally, those

on the sealed [documents], in the plural.

PARKER, "�ow the people enter into the covenant—

"And because of all this we make a sure covenant, and write it; and our princes,

Levites, and priests, seal unto it" ( �ehemiah 9:38).

Each party impressed his seal on moist clay, which was then hardened. We are told

that these seals were sometimes attached to the document by separate strings. It is

not enough to make a general covenant; the covenant must be single and individual,

each man regarding it as if he were severally responsible for it. Verily this is a joint

and several note presented to God by humbled and penitent souls. It is nobly signed

if we look at the infinite number of the signatures, and it is pathetically signed if we

look at the signatures one by one, each soul saying—I have sinned, and am no more

worthy to be called thy son: I have lost my inheritance: God be merciful to me a

sinner! There is great utility in solemn vows and covenants; they have a tonic effect

upon the soul. Who could look over all the covenants and vows which he has written

down as promised to heaven, and yet remain unmoved by the melancholy writing?

In looking back upon such declarations of sin, such vows and confessions of

penitence and brokenheartedness, men may read their spiritual history, written as

with a pen of light. Take down the book, and turn over its pages one by one, and

listen to the soul as it muses upon the autobiography:—Here I must have sinned

some black sin, blacker probably than any other I ever committed, for see how deep

is the river of my tears, hear how loud and bitter is the moan of my penitence;—

there I must have been awakened suddenly to a gracious sense of God"s goodness,

for see how I write of daily mercy and daily comfort, and give myself away to

heaven"s service with all the passion of grateful love: that must have been a lustrous

day in my spiritual history,—I must have seen heaven itself opened, and the Son of

man standing at the right hand of God;—see here again my soul accuses itself of

penuriousness, niggardliness, love of the world, a diligent pursuit of useless things,

and at the end it says with the preacher, "all is vanity";—and here again I become a

better Prayer of Manasseh , vowing that my soul shall no more go astray; this vow I

will now repeat; I have learned this lesson, however, that a vow uttered in my own

name, and determined upon in my own strength, shall be but as the morning

cloud—it shall pass away and leave no impress behind; I must register my vows at

the Cross,—I must seal them with the signet of Calvary,—I must write them as with

the blood of Christ; I will now vow that, if thou wilt be gracious unto me, and

forgive me, and mightily redeem me from the perdition of the past, I will live unto

thee, lovingly, self-sacrificingly, in the very spirit of him who died that I might live.

We cannot leave this chapter without being struck with the slowness yet the

certainty of spiritual education. Again and again it would seem as if Israel had

wholly fallen back from the point which it had attained in upward progress. The

beginning would seem to have been better than the end, for of Abraham it is said,

"Thou foundest his heart faithful before thee." Can a higher compliment be paid to

human nature than that it shall be accounted faithful before God? Then the people

praise the Lord; and no sooner does the song cease than the sin begins. Around the

base of Sinai the people tremble, and vow that they will be reverent evermore; yet

even there they turn their hearts towards idolatry and forget the living God. They

cry unto heaven in their hunger, and whilst the manna is in their mouths they

blaspheme the giver. Is there any progress being made in true goodness? Truly it is

slow; at the same time we cannot but regard it as certain. All growth is

imperceptible There are times of recession when we think that all the water of the

sea has gone away from the shore, yet presently we find that the refluence has only

been in order that the next rush of the tide might come farther upon the golden

strand. God measures things by a standard of his own; he who dwelleth in eternity

takes no heed of the little hours and weary days and nights of time. Many years did

God forbear his people, and yet the years were as nothing to him, because he saw in

that very forbearance a necessary instrument and medium of spiritual education.

God hears in our last prayer more than he heard in the first; the words may be the

same throughout, but the tone is different, the pathos is deeper, the voice of the

suppliant is charged with deeper significance. All this may be hidden to ourselves,

but, blessed be God! it is all known to him who searcheth the heart and trieth the

reins. Little by little we grow before him. It would appear as if it were worth God"s

while to wait ten thousand years for the human race to learn another syllable of his

name. We count the time long, because we ourselves are mortal: God sits in the

sanctuary of the everlasting and he looks upon all things from an elevation which

reduces our standards, measurements, times, and distances to insignificance. He

would not keep the universe where it Isaiah , and as it Isaiah , if he did not know

that progress was being made. From the beginning he foresaw the end. Everything

is passing exactly at the rate which he foreknew. Have pity upon us, thou Mighty

One, when we are impatient, restless, fretful, and resentful. We cannot help it. This

is the proof of our weakness, the very seal of our humiliation. Thy kingdom come;

thy will be done in earth, as it is in heaven. Son of God, it is thy right to reign—take

thy right, and rule all the ages of time and all the lands of earth!

WHEDO�, "THE SEALED COVE�A�T, �ehemiah 9:38 to �ehemiah 10:27.

38. Because of all this — In view of the people’s profound humiliation and

penitence, as expressed in the preceding prayer. This verse properly belongs to

chapter 10.

We make a sure covenant — For the purpose of preserving and perpetuating the

excellent feeling that now prevailed, the whole community entered at once into a

written covenant to separate themselves from the heathen and remain true to

Jehovah.

Seal unto it — The word rendered seal is the passive participle sealed, and is

evidently used in the sense of sealed instrument. Thus, literally, and upon the sealed,

(document,) were our princes, Levites, priests; that is, the sealed instrument bore

their names or signatures. Such solemn sealing of documents to ratify a treaty or

covenant has been a custom in all ages.

PETT, "�ehemiah 9:38

“And yet for all this we make (cut) a sure agreement, and write it, and our princes,

our Levites, and our priests, set their seal to it.”

And in consequence of their situation they now affirmed that they would enter into

a sure and certain agreement with God, and write it down and set their seals on it. It

was a wholehearted recommitment to God. Furthermore all would be involved, they

themselves, and their princes, their Levites, and their priests. The whole new nation

were making a commitment to God. The priests are mentioned last because they

have as yet not been brought into the action which has been by people and Levites.

But as Israel’s representatives before God they would necessarily be involved.

The use of the word ‘sure agreement’ rather than covenant probably recognises that

this was their own agreement with God, rather than His official covenant. But the

fact that it was ‘cut’ (a regular covenant term) makes clear that it was from their

point of view a covenant. It will be noted that there is no suggestion that God was

directly involved in its making.

The �ames Of Those Who Sealed The Sure Agreement.

The agreement having been put down in writing it was sealed by the leading men of

the priests, the Levites and the people who are named below. Many signed in their

family name. Others in their own name. (Although some may have taken their

family name as their own on becoming head of the family). It was a most solemn

document. Something of what it contained is described in �ehemiah 9:29 onwards,

but the main principle behind it was that they swore to walk in God’s Law and obey

all the commandments of YHWH. The reading of the Law was coming to its

fruition.

The gathering of chief men for the sealing ceremony must have been an impressive

occasion as each chief man stepped forward and put his seal on the scroll.

LA�GE, "HISTORICAL A�D ETHICAL

1. If we marvel at the readiness of Israel to fall away into alliances with the heathen,

we must also marvel at their readiness to return to their separation before the

testimony of their law. There is no greater wonder displayed to us in the books of

Ezra and �ehemiah than the speediness of the work of these reformers in drawing

away the people of Israel from alliances, where pecuniary interest and personal

affection had formed a double and most potent bond. There must have been a

prodigious vitality in the old Mosaic commonwealth. �o mere philosophic reformers

would have dared to venture on so radical a movement against the deep-seated

tendencies of the people, and no people but those who had a truly divine side to their

life would have hearkened to such a proposition. With all their errors, how much

there is to admire in Israel!

2. Every covenant with God must, on man’s side, be founded on penitential

confession of sin. For God’s grace, which is the content of His part of the covenant,

cannot enter a soul that harbors its wickedness. When David acknowledged his sin

unto God, God’s forgiveness poured in upon his soul. ( Psalm 32:5.) After this

chapter of confession comes the chapter of the covenant, with its natural issues of

reform.

3. This confession is a prayer, although it has no petition in it. It is the laying of the

soul before God in the attitude of awaiting. Often the best part of a prayer is its

rehearsal of God’s goodness and our own short-comings. This increases the

receptivity of the soul. It removes worldliness, increases faith, makes the spiritual

eyesight clearer, and brings it en rapport with heaven.

4. The distress of Israel under its political burdens is recognised as part of the

discipline which God had exercised over the nation through its entire history. The

covenant is not considered as broken by God in all this. He had been faithful. In this

way Israel sees God’s grace in the midst of the afflictions. An infidel heart would

have regarded God as abandoning His people, and have seen in their vicissitudes

only the ordinary fate of nations. Events are to be judged not by their outward

appearance, but by the subjective truth, on which they really depend. A godly soul

understands this secret, and draws from it great peace and strength.

HOMILETICAL A�D PRACTICAL

�ehemiah 9:1-3. The penitential and fast-days of the Lord’s congregation1) Their

time and cause. They must alternate with facts and festivals; even God’s favors must

prompt us to observe them2) Their aim—to confess sins, our own as well as those of

our ancestors, and to praise God’s mercy as contrasted with them ( �ehemiah 9:2).

3) The manner of their celebration. Occupation with God’s holy law forms the

foundation which helps us to a right understanding of sin, and a right appreciation

of the grace. The aim is penitence, as also faith, which worships the Lord (

�ehemiah 9:3).—Bede: Manifestius ostenditur, quanta gratia devotionis omnes

eorum personæ novum post festa skenopægia conventum fecerint, ut videlicet se

tota intentions a scelerum contagiis expurgatos divino fœderi conjungerent,

ipsamque sancti fœderis conditionem et sermons confirmarent et scripto, acsi ab

impiorum consortio separati securiores implerent opus, quod jam dudum cœperant;

id Esther, congruos factæ urbis cives de numero piorum instituerent.—Starke:

Confession of our sins before God is an effect of true contrition for the same. Such

confession is necessary1). As regards God who demands it ( Jeremiah 3:12-13), who

also wishes to be recognised by men as holy, just, and true, and will not forgive any

sin without confession. ( Psalm 32:5.) As regards the Mediator; for as He confessed

our sins and the sins of the whole world before God, with words and deed through

suffering punishment for His people, so must we, much more, confess our own sins,

if indeed we wish to be partakers of the merit of Christ. ( 1 John 1:7-8.) 3) As

regards the Holy Spirit’s office of correction, whose work it is to convince the

sinner4) As regards ourselves, for if we will not confess we remain under God’s

wrath. ( 1 John 1:8). 5) As regards our neighbor: for if we have provoked him, such

provocation must be done away, and thereby the honor be given to God. God wishes

that public assemblies should be held in the church. Hebrews 10:15. When we keep

penitential and fast-days, or go to the holy communion, we should fast, lay aside all

adornment, and appear in plain dress, with honest, humble hearts.

�ehemiah 9:4-15. God’s faithfulness to the covenant1) Its preparative activity. It lets

itself far down, and gives the prospect of great and glorious things ( �ehemiah 9:4-

8). Its saving activity ( �ehemiah 9:9-11). It takes pity upon misery, overcomes the

oppressor, and removes hinderances and perplexities even in nature3) Its preserving

and perfecting activities. It shows the way, and provides, for God’s flock, in body

and soul, and incites it to appropriate the promises ( �ehemiah 9:8.) The goal of the

Old and �ew Testament covenant life Isaiah, the earthly and heavenly inheritance1)

The promise of the same. At the calling of Abraham; then in the gospel2) The way to

it. Through the wilderness of Arabia; then through the wilderness of life3) The

power which proceeds from it, particularly for Israel after it had obtained the same

for us already, while we yet hope for it.—Starke: Our good, heavenly Father gives

earthly goods in possession to His children, in order that they may have good hope

of the heavenly inheritance.

�ehemiah 9:16-25. God’s pardoning grace1) He does not refuse it in spite of our

disobedience ( �ehemiah 9:16), in spite of faithlessness ( �ehemiah 9:17), in spite of

open backsliding ( �ehemiah 9:18). Much more, He shows His gracious presence to

lead us to the high prize of the calling ( �ehemiah 9:19), gives His good and Holy

Spirit for instruction; gives also the bread and water of life for hunger and thirst (

�ehemiah 9:20). 2) He punishes indeed, but affords, even in the time of punishment

experiences, proofs, and advances of grace ( �ehemiah 9:21-23). 3) He brings us

richly blessed to the prize of the calling ( �ehemiah 9:24-25).

�ehemiah 9:20-21. God’s gracious care1) He provides both for bodily and spiritual

necessities2) He provides it by great and small, startling and insignificant miracles3)

He provides it during the march through the wilderness, that He may bring His

people into Canaan.

�ehemiah 9:21. The wisdom of the divine care1) Its manner: God often helps, not in

a startling, but in an insignificant way, quietly, yes, secretly blessing2) Its reason.

The faith of His people is best tried, exercised, and strengthened in this way3) Its

aim. That the godly may accustom themselves in all things, even in the insignificant,

to perceive God’s helping father hand, and shall learn the art to let all and

everything, even the daily common-place, be a cause of thanks and of joy.—Starke:

God punishes the persecutors of His people energetically. Our pillar of cloud, which

shows us the way to our everlasting father-land, is the ministry of the gospel, in

which God is truly present and powerful. Although God does not immediately place

all the godly in fruitful and pleasant places, nor give them bread from heaven, nor

water from the rock, still He gives them, notwithstanding, necessary nourishment

and clothing wherewith they should be satisfied. Matthew 6:31-32; 1 Timothy 6:8.

The wickedness of mankind is so great when left to itself, that they are not bettered

by the divine benefits, but indeed become worse, and in the highest ingratitude

towards our God, return evil for good. Although with us is a multitude of sins, with

God is plenteous redemption. Psalm 130:7. Let no one therefore say with Cain, My

sins are greater than it is possible to forgive. Genesis 4:13.

�ehemiah 9:26-31. God’s educating Wisdom of Solomon 1) God indeed chastises,

but He again has mercy ( �ehemiah 9:26-27). 2) God has mercy many times, but He

also admonishes to follow His precepts, in the observance of which man has his life (

�ehemiah 9:28-29). 3) He admonishes a long while, and punishes and increases His

punishment to the utmost if He is cot listened to, but nevertheless He never gives

him entirely up whom it is possible to help ( �ehemiah 9:30-31).

�ehemiah 9:26-37. The grounds for the petition for forgiveness and mercy1) God’s

unwearied mercy in the past ( �ehemiah 9:26-31). 2) God’s justice and our guilt in

the present, particularly as they are to be recognised in connection with our troubles

( �ehemiah 9:32-35). 3) The greatness of our need and trouble ( �ehemiah 9:36-37).

�ehemiah 9:32-37. The debasement of the congregation at the present time1)

Wherein it consists2) What is its cause3) What its aim.—Starke: It is very consoling

to think of the mercy of God which He has shown to our ancestors, for the same God

lives yet. We must hold ourselves in true faith to the promises of God, for they will

never fail. When the godly are involved in the greatest danger God cares for them

the most, and knows how to rescue them. We are chastised by God that we may not

be condemned with the world. When God wishes to deliver His people, He does not

look at what they have deserved, but at what His immeasurable mercy demands.

Those who have provoked God to auger by their sins have little happiness to expect

as long as they go on without penitence. True confession—confession of the name of

God and believing prayer, are the right means by which the enemy are again to be

driven away. Lord, when trouble is present, they seek thee, etc. Isaiah 26:16.

Although a false religion may have a great appearance of sanctity and piety before

people, yet is it in the sight of God a great abomination. What beautiful surnames

has God. Oh soul! mark them well, that thou mayest remember them when

conscience accuses, and when thou art in trouble, that thou mayest not despond.

PULPIT, "Because of all this. Because of our past sins and their punishment—to

prevent a recurrence of similar conduct and similar afflictions. We … seal unto it.

In the East it is always the seal that authenticates a document. Babylonian

documents were often stamped with half a dozen seals or more. These were

impressed upon the moist clay, and then the clay was baked. Sometimes each party

to the contract stamped his seal upon a separate piece of sealing clay, which he then

attached to the document by means of a string. Any number of seals could be

attached in this way.