Nehemiah 9:1

WEB

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

KJV

Now in the twenty and fourth day of this month the children of Israel were assembled with fasting, and with sackclothes, and earth upon them.

Commentary

The tenth day of the seventh month between the feast of trumpets ( ch. viii. 2 ) and the feast of tabernacles ( ver. 14 ) was appointed to be the day of atonement; we have no reason to think but that it was religiously observed, though it is not mentioned. But here we have an account of an occasional fast that was kept a fortnight after that, with reference to the present posture of their affairs, and it was, as that, a day of humiliation. There is a time to weep as well as a time to laugh. We have here an account. I. How this fast was observed, ver. 1-3 . II. What were the heads of the prayer that was made to God on that occasion, wherein they made a thankful acknowledgment of God's mercies, a penitent confession of sin, and a humble submission to the righteous hand of God in the judgments that were brought upon them, concluding with a solemn resolution of new obedience, ver. 4-38 . 1 Now in the twenty and fourth day of this month the children of Israel were assembled with fasting, and with sackclothes, and earth upon them. 2 And the seed of Israel separated themselves from all strangers, and stood and confessed their sins, and the iniquities of their fathers. 3 And they stood up in their place, and read in the book of the law of the L ORD their God one fourth part of the day; and another fourth part they confessed, and worshipped the L ORD their God. 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. lviii. 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, v. 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, ch. viii. 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. lviii. 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, v. 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 ( Zech. vii. 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. 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 L ORD their God. 5 Then the Levites, Jeshua, and Kadmiel, Bani, Hashabniah, Sherebiah, Hodijah, Shebaniah, and Pethahiah, said, Stand up and bless the L ORD your God for ever and ever: and blessed be thy glorious name, which is exalted above all blessing and praise. 6 Thou, even thou, art L ORD 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. 7 Thou art the L ORD the God, who didst choose Abram, and broughtest him forth out of Ur of the Chaldees, and gavest him the name of Abraham; 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: 9 And didst see the affliction of our fathers in Egypt, and heardest their cry by the Red sea; 10 And showedst 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. 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. 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. 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: 14 And madest known unto them thy holy sabbath, and commandedst them precepts, statutes, and laws, by the hand of Moses thy servant: 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. 16 But they and our fathers dealt proudly, and hardened their necks, and hearkened not to thy commandments, 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. 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; 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 show them light, and the way wherein they should go. 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. 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. 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. 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. 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. 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. 26 Nevertheless 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. 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. 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; 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. 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. 31 Nevertheless for thy great mercies' sake thou didst not utterly consume them, nor forsake them; for thou art a gracious and merciful God. 32 Now therefore, our God, the great, the mighty, and the terrible God, who keepest covenant and mercy, let not all the trouble seem little before thee, that hath come upon us, on our kings, on our princes, and on our priests, and on our prophets, and on our fathers, and on all thy people, since the time of the kings of Assyria unto this day. 33 Howbeit thou art just in all that is brought upon us; for thou hast done right, but we have done wickedly: 34 Neither have our kings, our princes, our priests, nor our fathers, kept thy law, nor hearkened unto thy commandments and thy testimonies, wherewith thou didst testify against them. 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. 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: 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. 38 And because of all this we make a sure covenant, and write it; and our princes, Levites, and priests, seal unto it. 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 ( v. 4, 5 ), only with some variation of the names. Either they prayed successively, according to that rule which the apostle gives ( 1 Cor. xiv. 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 ( v. 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. I. An awful adoration of God, as a perfect and glorious Being, and the fountain of all beings, v. 5, 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, Eccl. iii. 14 . 4. As the object of the creatures' praises: " The host of heaven, the world of holy angels, worshippeth thee, v. 6 . But thy name is exalted above all blessing and praise; it needs not the praises of the creatures, nor is any addition made to its glory by those praises." The best performances in the praising of God's name, even those of the angels themselves, fall infinitely short of what it deserves. It is not only exalted above our blessing, but above all blessing. Put all the praises of heaven and earth together, and the thousandth part is not said of what might and should be said of the glory of God. Our goodness extendeth not to him. II. A thankful acknowledgment of God's favours to Israel. 1. Many of these are here reckoned up in order before him, and very much to the purpose, for, (1.) We must take all occasions to mention the loving kindness of the Lord, and in every prayer give thanks. (2.) When we are confessing our sins it is good to take notice of the mercies of God as the aggravations of our sins, that we may be the more humbled and ashamed, and call ourselves by the scandalous name of ungrateful. (3.) When we are seeking to God for mercy and relief in the time of distress it is an encouragement to our faith and hope to look back upon our own and our fathers' experiences: "Lord, thou hast done well for us formerly; shall it be all undone again? Art not thou the same God still?" 2. Let us briefly observe the particular instances of God's goodness to Israel here recounted. (1.) The call of Abraham, v. 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. li. 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, v. 8 . And this covenant was sure, for God found Abraham's heart faithful before God, and found it so because he made it so (for faith is not of ourselves, it is the gift of God), and therefore performed his words; for with the upright he will show himself upright, and wherever he finds a faithful heart he will be found a faithful God. (3.) The deliverance of Israel out of Egypt, v. 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 ( Exod. xviii. 11 ), and so got himself a name; for he said, I will get me honour upon Pharaoh. Even to this day the name of God is glorified for that wonderful work. It was done miraculously: signs and wonders were shown for the effecting of it; their deliverance was the destruction of their enemies; they were thrown into the deeps, as irrecoverably as a stone into the mighty waters. (4.) The conducting of them through the wilderness, by the pillar of cloud and fire, which showed them which way they should go, when they should remove, and when and where they should rest, directed all their stages and all their steps, v. 12 . It was also a visible token of God's presence with them, to guide and guard them. They mention this again ( v. 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, v. 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 ( v. 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 ( v. 20, 21 ) as that which was continued, notwithstanding their provocations: Forty years didst thou sustain them. Never was people so long nursed and so tenderly; they were wonderfully provided for, and, in so long a time, their clothes waxed not old, and, though the way was rough and tedious, their feet swelled not; for they were carried as upon eagles' wings. (6.) The giving of the law upon Mount Sinai. This was the greatest favour of all that was done them and the greatest honour that was put upon them. The Lawgiver was very glorious, v. 13 . "Thou didst not only send, but camest down thyself, and didst speak with them, " Deut. iv. 33 . The law given was very good. No nation under the sun had such right judgments, true laws, and good statutes, Deut. iv. 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, v. 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 ( Exod. xxxi. 3 ), so was Joshua ( Num. xxvii. 18 ), and Caleb had another spirit. (7.) The putting of them in possession of Canaan, that good land, kingdoms and nations, v. 22 . They were made so numerous as to replenish it ( v. 23 ) and so victorious as to be masters of it ( v. 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, v. 25 . Look upon their cities, and you see them strong and well fortified. Look into their houses, and you find them fine and well furnished, filled with all sorts of rich goods. Take a view of the country, and you will say that you never saw such a fat land, so well stored with vineyards and oliveyards. All these they found made ready to their hands; so they delighted themselves in the gifts of God's great goodness. They could not wish to be more easy or happy than they were, or might have been, in Canaan, had it not been their own fault. (8.) God's great readiness to pardon their sins, and work deliverance for them, when they had by their provocations brought his judgments upon themselves. When they were in the wilderness they found him a God ready to pardon ( v. 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 ( v. 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 ( v. 28, 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 ( v. 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, 1 Pet. i. 10, 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 ( v. 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 ( 2 Chron. xxxvi. 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 ( v. 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, v. 31 . Had he forsaken them they would have been utterly consumed; but he did not stir up all his wrath, for he designed their reformation, not their destruction. Thus do they multiply, thus do they magnify, the instances of God's goodness to Israel, and we should do in like manner, that the goodness of God, duly considered by us, may lead us to repentance, and overcome our badness. The more thankful we are for God's mercies the more humbled we shall be for our own sins. III. Here is a penitent confession of sin, their own sins, and the sins of their fathers. The mention of these is interwoven with the memorials of God's favours, that God's goodness, notwithstanding their provocations, might appear the more illustrious, and their sins, notwithstanding his favours, might appear the more heinous. Many passages in this acknowledgment of sins and mercies are taken from Ezek. xx. 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, v. 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, v. 17 . [2.] To Egyptian idolatry: They made a molten calf, and were so sottish as to say, This is thy God. 2. They next bewail the provocations of their fathers after they were put in possession of Canaan. Though they were delighted themselves in God's great goodness, yet that would not prevail to keep them closely to him; for, nevertheless, they were disobedient ( v. 26 ) and wrought great provocations. For, (1.) They abused God's prophets, slew them because they testified against them to turn them to God ( v. 26 ), so returning the greatest injury for the greatest kindness. (2.) They abused his favours: After they had rest, they did evil again, v. 28 . They were not wrought upon either by their troubles or their deliverances out of trouble. Neither fear nor love would hold them to their duty. 3. They at length come nearer to their own day, and lament the sins which had brought those judgments upon them which they had long been groaning under and were now but in part delivered from: We have done wickedly ( v. 33 ): our kings, our princes, our priests, and our fathers, have all been guilty, and we in them, v. 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 ( v. 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 Ezek. xx. 13 , and is quoted, Gal. iii. 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, v. 30 . He stretched out his hands, but no man regarded. (2.) A contempt of the good land god had given them ( v. 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, Deut. xxviii. 47, 48 . It is a pity that a good land should have bad inhabitants, but so it was with Sodom. Fatness and fulness often make men proud and sensual. IV. Here is a humble representation of the judgments of God, which they had been and were now under. 1. Former judgments are remembered as aggravations of their sins, that they had not taken warning. In the days of the judges their enemies vexed them ( v. 27 ); and, when they did evil again, God did again leave them in the hand of their enemies, who could not have touched them if God had not given them up; but, when God left them, they got and kept dominion over them. 2. Their present calamitous state is laid before the Lord ( v. 36, 37 ): We are servants this day. Free-born Israelites are enslaved, and the land which they had long held by a much more honourable tenure than grand sergeantry itself, even by immediate grant from the crown of heaven to them as a peculiar people above all people on the earth, they now held by as base a tenure as villenage itself, by, from, and under, the kings of Persia, whose vassals they were. A sad change! But see what work sin makes! They were bound to personal service: They have dominion over our bodies; they held all they had precariously, were tenants at will, and the land-tax that they paid was so great that it amounted even to a rack-rent; so that all the rents, issues, and profits, of their land did in effect accrue to the king, and it was as much as they could do to get a bare subsistence for themselves and their families out of it. This, they honestly own, was for their sins. Poverty and slavery are the fruits of sin; it is sin that brings us into all our distresses. V. Here is their address to God under these calamities. 1. By way of request, that their trouble might not seem little, v. 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 ( v. 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, Exod. iii. 7, 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, v. 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. Ps. li. 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. l. 5 ), and that in Isa. xliv. 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. INTRODUCTION TO NEHEMIAH 9 In this chapter we have an account of a fast kept by the Jews, which was observed, as by outward acts of humiliation, so by confession of sin, reading the law, and worshipping the Lord, Ne 9:1 and of a long prayer that the Levites made, in which they celebrate the divine perfections, take notice of various instances of the goodness of God to the people of Israel, acknowledge their manifold transgressions, observe the Lord's correction of them for them, in which they own he was righteous, Ne 9:4. Ver. 1. 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 Ne 8:9. Nehemiah 9:2 Ver. 2. 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 Lu 18:13. Nehemiah 9:3 Ver. 3. And they stood up in their place,.... In the outward court of the temple, where men used to stand when they prayed and confessed their sins: and read in the book of the law of the Lord their God; that they might the better know the mind and will of God, and do their duty: this they did one fourth part of the day; the space of three hours, from sun rising, or six o'clock in the morning, to the time of the morning sacrifice, which was about nine o'clock: and another fourth part they confessed; the goodness of God to them, and the sins they had been guilty of: and worshipped the Lord their God; bowed down before him in prayer and supplication, and so spent three hours more, which reached to noon or twelve o'clock; and from thence to three o'clock, about the time of the evening sacrifice, and from thence to sun setting, or six o'clock, and so spent the whole day in the above exercises alternately. Nehemiah 9:4 Ver. 4. Then stood up upon the stairs of the Levites,.... On an ascent; an elevated place where the Levites used to stand when they sang at the time of sacrifice, and where they might be seen and heard by the people: Jeshua and Bani, Kadmiel, Shebaniah, Bunni, Sherebiah, Bani, and Chenani; who seem to be all Levites, see Ne 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. Nehemiah 9:5 Ver. 5. Then the Levites, Jeshua,.... Or, then the Levites, even Jeshua: and Kadmiel, Bani, Hashabniah, Sherebiah, Hodijah, Shebaniah, and Pethahiah; the same as before, with a little variation of their names, and perhaps some of them might have two names: and said; to the men that stood and confessed their sins, Ne 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. Nehemiah 9:6 Ver. 6. Thou, even thou art Lord alone,.... Whose name alone is Jehovah, the one only true and living God: thou hast made heaven, the heaven of heavens, with all their host; the airy and starry heavens, and the sun, moon, and stars in them, and the third heaven, the seat of God, angels, and saints: the earth, and all things that are therein; men, beasts, trees, metals, minerals, &c. the seas, and all that is therein; fishes, sea plants, &c. see Ac 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, Ps 148:2 but the angels chiefly, Heb 1:6. Nehemiah 9:7 Ver. 7. Thou art the Lord the God, who didst choose Abram,.... From among the Chaldeans, and out of his father's family: and broughtest him forth out of Ur of the Chaldees; by calling him from thence, of which see Ge 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, Ge 17:5. {x} Anti-barbar. Biblic. l. 3. p. 652. {y} Fortunati Schaech. Elaeochrism. Myrothec. l. 1. c. 9. col. 44. Nehemiah 9:8 Ver. 8. And foundest his heart faithful before thee,.... A true believer in his word and promises, Ge 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, Ge 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 Ge 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. Nehemiah 9:9 Ver. 9. And didst see the affliction of our fathers in Egypt,.... The hard bondage in which their lives were made bitter; and was not a mere spectator of it, but looked upon them in it with pity and compassion, and sent them a deliverer, Ex 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, Ex 14:10. Nehemiah 9:10 Ver. 10. And shewedst signs and wonders upon Pharaoh, and on all his servants, and on all the people of his land,.... By inflicting the ten plagues upon them: for thou knowest that they dealt proudly against them; behaved haughtily to them, and despised them, see Ex 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 Ex 9:16. Nehemiah 9:11 Ver. 11. And thou didst divide the sea before them, so that they went through the midst of the sea on dry land,.... That is, the Israelites, see Ex 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 Ex 15:4. Nehemiah 9:12 Ver. 12. Moreover, thou leddest them in the day by a cloudy pillar,.... The Israelites, to shelter them from the heat of the sun in a dry and barren wilderness: and in the night by a pillar of fire, to give them light in the way wherein they should go; through a trackless desert, see Ex 13:21. Nehemiah 9:13 Ver. 13. Thou camest down also upon Mount Sinai,.... By some visible tokens of his presence, as a cloud, fire, smoke, &c. which must be understood consistent with his omniscience, see Ex 19:18, and spakest with them from heaven; the decalogue or ten commandments, Ex 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. Nehemiah 9:14 Ver. 14. And madest known unto them thy holy sabbath,.... Which was not made known to others, and was peculiar to the Jewish nation, and a privilege granted to them, to have rest corporeal and spiritual, typical of the rest in Christ: and commandedst them precepts, statutes, and laws, by the hand of Moses thy servant; moral, ceremonial, and judicial, such as other nations had not, De 4:8. Nehemiah 9:15 Ver. 15. And gavest them bread from heaven for their hunger,.... To satisfy that, meaning the manna, Ex 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 Ex 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 Nu 14:30. Nehemiah 9:16 Ver. 16. But they and our fathers dealt proudly,.... Behaved in a haughty manner towards God, their kind benefactor: and hardened their necks; refused to take the yoke of his law, as refractory oxen, that withdraw their necks from the yoke: and hearkened not to thy commandments; to do them, though they promised they would, Ex 24:7. Nehemiah 9:17 Ver. 17. And refused to obey,.... Though exhorted, admonished, and threatened, such was their obstinacy: neither were mindful of thy wonders that thou didst among them; in delivering them at the Red sea, in raining manna about them, and giving them water out of the rock: but hardened their necks; see the preceding verse: and in their rebellion appointed a captain to return to their bondage; they not only proposed it, but determined upon it, which is reckoned the same as if they had done it, see Nu 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 Ex 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. Nehemiah 9:18 Ver. 18. Yea, when they had made them a molten calf,.... In imitation of the Apis, or ox of the Egyptians: and said, this is thy god that brought thee out of Egypt; or the image of thy god, as the Arabic version, see Ex 32:4, and had wrought great provocations; of all which nothing was greater than idolatry. Nehemiah 9:19 Ver. 19. Yet thou in thy manifold mercies forsookest them not in the wilderness,.... Where no supply could be had, if he had cast them off, see Ne 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. Nehemiah 9:20 Ver. 20. Thou gavest also thy good spirit to instruct them,.... In the knowledge of the laws delivered to them; the spirit of prophecy, according to Ben Melech, and which Aben Ezra interprets of the spirit put upon the seventy elders, Nu 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 Ex 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, Nu 20:11. Nehemiah 9:21 Ver. 21. Yea, forty years didst thou sustain them in the wilderness, so that they lacked nothing,.... As not for food, so neither for raiment, as follows: their clothes waxed not old, and their feet swelled not; of which see De 8:4. Nehemiah 9:22 Ver. 22. Moreover, thou gavest them kingdoms and nations,.... The two kingdoms of Sihon and Og, and the seven nations of Canaan: and didst divide them into corners; or "corner"; into every corner of the land of Canaan, so that they possessed the whole of it, a few cities excepted; Jarchi interprets it of one corner, that they might not be mixed with the people of the land, but be all together in one place; but Aben Ezra understands it of the Canaanites, of their being divided and scattered into corners, when they fled from the Israelites; but the former sense seems best: so they possessed the land of Sihon, and the land of the king of Heshbon; or "eren", or "namely" {z}, "the land of the king of Heshbon"; for Sihon was king of Heshbon, and so the land the same: and the land of Og king of Bashan; those lands both lay on the other side Jordan, and were possessed by the tribes of Reuben and Gad, and the half tribe of Manasseh. {z} So Piscator, Patrick, Rambachius. Nehemiah 9:23 Ver. 23. Their children also multipliedst thou as the stars of heaven,.... Fulfilling the promise made to Abraham, Ge 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, Ex 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. Nehemiah 9:24 Ver. 24. So the children went in and possessed the land,.... Not the fathers of the Israelites that came out of Egypt, they died in the wilderness, all excepting two, but their children, which seems to be the reason of this manner of expression, see Nu 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. Nehemiah 9:25 Ver. 25. And they took strong cities,.... Such as, in an hyperbolical way, are said to be walled up to heaven, De 1:28 and a fat land; of a good and fruitful soil, abounding with all good things, De 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 De 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. Nehemiah 9:26 Ver. 26. Nevertheless, they were disobedient, and rebelled against thee,.... Notwithstanding all these favours and mercies bestowed upon them, which was great ingratitude: and cast thy law behind their backs; as of no account, and unworthy of their regard; that which they should have had continually before their eyes, as the rule and guide of their actions, they cast behind them, not caring to look into it, and read it: and slew thy prophets, which testified against them to turn them to thee; the prophets that bore a testimony against their sins, admonished them of them, called heaven and earth to record against them should they continue in them, and all to turn them from them by repentance to the Lord; those they were so wroth with on this account as to slay them, see Mt 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. Nehemiah 9:27 Ver. 27. Therefore thou deliveredst them into the hand of their enemies, who vexed them,.... As the kings of Mesopotamia, Moab, Canaan, and others: and in the time of their trouble, when they cried unto thee; as they usually did, Jud 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. Nehemiah 9:28 Ver. 28. But after they had rest,.... From their enemies, enjoyed their liberty, and were in prosperity: they did evil again before thee; relapsed into idolatry: therefore leftest thou them in the hand of their enemies, so that they had the dominion over them; as the Philistines had for the space of forty years, Jud 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. Nehemiah 9:29 Ver. 29. And testifiedst against them,.... By sending prophets to them, to admonish them of their sins, and remind them of their duty: that thou mightest bring them again unto thy law; to regard it, and walk according it: yet they dealt proudly; with an haughty air rejected the counsel of God: and hearkened not unto thy commandments; yielded not obedience to them: but sinned against thy judgments; transgressed his laws, which were so just, righteous, reasonable, and equitable: which if a man do, he shall live in them; or by them, in the land of Canaan, see Le 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. Nehemiah 9:30 Ver. 30. Yet many years didst thou forbear them,.... Throughout the reigns of several kings, such was God's longsuffering towards them: or, "thou didst draw upon them"; that is, his mercy, as Jarchi interprets it; he drew it out of his heart, and prolonged it towards them: and testifiedst against them by thy Spirit in thy prophets; who reproved and admonished them, as they were moved by the Holy Spirit of God in them, who spoke in his name, and what he suggested to them: yet they would not give ear; to what the prophets said, and the Spirit of God in them: therefore gavest thou them into the hand of the people of the lands: people that were lords of many countries, as the Assyrians and Chaldeans. Nehemiah 9:31 Ver. 31. Nevertheless, for thy great mercies' sake, For the displaying of that, and the glorifying of it, which is so large and exceeding abundant: thou didst not utterly consume them, nor forsake them; some were left in the land, and those that were carried captive found favour in the eyes of those that carried them away, and were suffered to live, and many of them now had returned to their own land: for thou art a gracious and merciful God; of which they had abundant proof and evidence. Nehemiah 9:32 Ver. 32. Now therefore, our God, the great, the mighty, and the terrible God, who keepest covenant and mercy,.... The same titles Nehemiah gives to the Lord, Ne 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. {z} Ebr. Comment. p. 937. Nehemiah 9:33 Ver. 33. Howbeit, thou art just in all that is brought upon us,.... They own the justice of God, could not complain of any wrong done them; and had he shown them no mercy at all, it was but what they deserved: for thou hast done right, but we have done wickedly; he had done according to the truth of his word of promise, he had faithfully kept it, but they had transgressed his righteous law. Nehemiah 9:34 Ver. 34. Neither have our kings, our princes, our priests, nor our fathers, kept thy law,.... All ranks of men, from the highest to the lowest, had shown no regard, nor yielded obedience to the holy law of God: nor hearkened unto thy commandments, and thy testimonies, wherewith thou didst testify against them; moral and ceremonial, which were a testification of the will of God to them, and a testimony against them if they observed them not. Nehemiah 9:35 Ver. 35. For they have not served thee in their kingdom,.... When in it, whether of Israel or of Judah, and when in the most flourishing circumstances: and in thy great goodness that thou gavest them; amidst all the prosperity and affluence of good things they enjoyed, which was an obligation upon them to serve the Lord; and in the large and fat land which thou gavest before them; the land of Canaan, a land flowing with milk, which lay open for them, their enemies being driven out before them, see Ne 9:25, neither turned they from their wicked works; their idolatries more especially. Nehemiah 9:36 Ver. 36. Behold, we are servants this day,.... For though they had leave to return to their land, and rebuild their city and temple, yet they were still in subjection to the kings of Persia: and for the land thou gavest unto our fathers, to eat the fruit thereof, and the good thereof, behold, we are servants in it; though the rightful owners and proprietors of it by the gift of God to their ancestors, to hold it and enjoy the good of it, and yet were obliged to pay tribute for it to the kings of Persia, all excepting priests and Levites; see Ezr 6:8. Nehemiah 9:37 Ver. 37. And it yieldeth much increase unto the kings whom thou hast set over us, because of our sins,.... Though a very fruitful land, and brought forth much, yet not for them, but for foreign kings, that had the sovereignty over them, and enacted much toll, tribute, and custom from them, which greatly lessened the profit of the earth to them: also they have dominion over our bodies; and could oblige them to work for them, and do any service they should command: and over our cattle, at their pleasure; to carry burdens for them, or ride post with them: and we are in great distress; being servants and tributaries to a foreign power. Nehemiah 9:38 Ver. 38. And because of all this,.... Of all this distress, and that it might be removed, and be clear of it; or "in all this distress and evil", as Jarchi and Aben Ezra, in the midst of it all: we make a sure covenant; or faithfully promise to observe the law of God, and particularly put away strange wives, and not intermarry with the people of the land: and write it; that it may remain and be a testimony against them should they break it, being their own handwriting: and our princes, Levites, and priests, seal unto it; as witnesses of it, and thereby binding themselves to observe the same things; their names that sealed are given in the next chapter. John Gill's Exposition of the Entire Bible. The word will direct and quicken prayer, for by it the Spirit helps our infirmities in prayer. The careful study of God's word will more and more discover to us our own sinfulness, and the plenteousness of his salvation; thus it calls us to mourn for sin, and to rejoice in him. Every discovery of the truth of God, should render us more unwearied in attendance on his sacred word, and on his worship./ The word will direct and quicken prayer, for by it the Spirit helps our infirmities in prayer. Every discovery of the truth of God, should render us more unwearied in attendance on his sacred word, and on his worship./

Sources: Matthew Henry; Gill's Exposition; Matthew Henry Concise