Nehemiah · Chapter 9

V. 1. Now-The next day, but one after the feast of tabernacles, which begun on the fourteenth day, and ended on the twenty second, for 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 publick joy; now they resume their former thoughts, and recalling their sins to mind, set apart a day for solemn fasting and humiliation.

Verse 1. 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.

Verse 1. Now 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.

Verse 1. On the twenty fourth day of this month. The third day after the feast of tabernacles, the people assembled with fasting, to abjure associations with heathen women. See Ezra 10:3.

THE DAY OF PENITENCE AND PRAYER, 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. 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.

V. 2. Separated-From all unnecessary society with the Heathens, and particularly from those strange women whom some of them had married. For though Ezra had done this formerly, yet, it seems, there were some criminals, without his knowledge, or, these were some new delinquents, that since that time had fallen into the same error, and shewed the truth of their repentance by forsaking their beloved sins, and dearest relations.

Verse 2. The seed of Israel separated themselves] A reformation of this kind was begun by Ezra, Ezra 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’ offences.

Verse 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.

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 and 10,) but even up to this time they were not all pure, and at a still later day Nehemiah had to contend again with the same evil. Nehemiah 13:23-30. Stood and confessed — As is more fully shown in the penitential prayer that follows after verse 5.

V. 3. Book of the law-As they did before, giving them the sense of what they read. Fourth part-For three hours; there were twelve hours in their day, probably they began after the morning sacrifice, and continued their work till the evening sacrifice. The work of a fast-day is good work. We should endeavour to make a day’s work, a good day’s work of it.

Verse 3. One fourth part of the day] As they did no manner of work on this day of fasting and humiliation, so they spent the whole of it in religious duties. They began, says Calmet, on the first hour, and continued these exercises to the third hour; from the third they recommenced, and continued till the sixth hour; from the sixth to the ninth; and from the ninth, to the twelfth or last hour. 1. They heard the law read, standing; 2. They prostrated themselves, and confessed their sins; 3. They arose to praise God for having spared and dealt thus mercifully with them.

Verse 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 — Namely, 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 verse 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.

Ver. 3. One fourth part of the day. The morning exercise was divided into two parts, a full course of festival reading, in which the whole law was read in the succession of the week; then a copious psalm of rehearsal, versifying the words they had heard; and then they joined in the prayers and confessions of the sanctuary. The worship of the afternoon was divided in like manner. This edified a people that could not read.

3. Read in… the law — In the same manner, probably, as on the first day of the month. Nehemiah 8:1-8. One fourth part of the day — About three hours, reckoning from the twelve hours of the labourer’s day. The first part of the day was devoted to the reading of the law; the second part to confession of sins and worship.

V. 4. Stairs-Upon such stairs, or pulpits, as the Levites used to stand upon, when they taught the people. But they stood upon several pulpits, each of them teaching that part of the congregation which was allotted him, or praying, or blessing God with them. Loud voice-Thereby testifying their deep sense of their sins and miseries, and their servant, and importunate desire of God’s mercy.

Verse 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.

4. Stairs — Margin, scaffold. Probably the same platform, or “pulpit of wood,” used for the same purpose on the first day of the month. Nehemiah 8:4. The Levites — By comparing the names in this verse with those in verse 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 verse 5, and Hashabniah, Hodijah, and Pethahiah, do not appear in verse 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 Psalm 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 verse 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.

Verse 5. Stand up and bless the Lord your God] It is the shameless custom of many congregations of people to sit still while they profess to bless and praise God, by singing the Psalms of David or hymns made on the plan of the Gospel! I ask such persons, Did they ever feel the spirit of devotion while thus employed? If they do, it must be owned that, by the prevalence of habit, they have counteracted the influence of an attitude most friendly to such acts of devotion.

Verse 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.

Ver. 5. Then the Levites, the readers, said, Stand up and bless the Lord. The substance of this bold and noble song is much the same in words, as in other psalms of like nature. Psalm 40:3. 68:34. 103:19.

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 NAME.

Verse 6. Thou preservest them all] כלם ha hyjm htaw vettah

mechaiyeh eth cullam, and thou givest life to them all: and the host of the heavens, משתחוים Ël 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, &c.

Verse 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.

6. All their host — The glorious host of stars. Compare Genesis 2:1. Host of heaven worshippeth thee — Here the host of angels are intended. Compare Psalm 103:21; 148:2.

Verse 7. Who didst choose Abram] See the notes on the passages referred to in the margin.

The name of Abraham] For the explanation of this name, See Clarke’s notes on “Genesis 17:5”.

Verse 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 Nehemiah 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.

7. Abram… Abraham — See Genesis 17:5. For the various historical allusions throughout the chapter, see the marginal references.

Verse 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.

THE DAY OF PENITENCE AND PRAYER, 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. 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.

Verses 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.

THE DAY OF PENITENCE AND PRAYER, 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. 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.

Verses 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.

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 Nehemiah’s time the miracles of the Exodus were still remembered and extolled.

THE DAY OF PENITENCE AND PRAYER, 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. 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.

Verse 12. By a cloudy pillar] See the notes on the parallel passages, both here and in the other verses.

THE DAY OF PENITENCE AND PRAYER, 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. 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.

V. 13. Good statutes-The moral and judicial precepts were all founded on natural equity. And even the ceremonial were tokens of God’s goodness, being types of gospel-grace.

Verse 13. And gavest them good statutes — The moral and judicial precepts were all founded on natural equity. And even the ceremonial were tokens of God’s goodness, being types of gospel grace.

THE DAY OF PENITENCE AND PRAYER, 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. 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.

Verse 14. Madest known unto them thy holy Sabbath] They appear to have forgotten this first of all the commandments of God, during their sojourning in Egypt.

Verse 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.

THE DAY OF PENITENCE AND PRAYER, 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. 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.

15. Thou hadst sworn — Literally, as the margin, which thou didst lift up thy hand to give them. Allusion to the custom or ceremony of solemnly raising the hand in taking an oath.

Verses 16, 17. But our fathers dealt proudly, &c. — Notwithstanding 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, (Numbers 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.

16. They and our fathers — This should be rendered, and they, even our fathers.

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

Verse 17. And in their rebellion appointed a captain] This clause, read according to its order in the Hebrew text, is thus: And appointed a captain to return to their bondage in their rebellion. But it is probable that במרים bemiryam, in their rebellion, is a mistake for µyrxmb bemitsrayim, in Egypt. This is the reading of seven of Kennicott’s and Deuteronomy Rossi’s MSS., the Neapolitan edition of the Hagiographa, and the Septuagint. It is also the reading in Numbers 14:4. The clause should undoubtedly be read, They appointed a captain to return to their bondage in EGYPT.

Verses 16, 17. But our fathers dealt proudly, &c. — Notwithstanding 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, (Numbers 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.

17. Appointed a captain — According to Numbers 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.

Verses 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. — Notwithstanding their great provocations, thou didst still continue thy gracious presence among them, of which the pillar of the cloud was a glorious token.

THE DAY OF PENITENCE AND PRAYER, 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. 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.

Verse 19. The pillar of the cloud departed not from them] מעליהם mealeyhem, “from over them.” I have already had occasion to observe that this miraculous cloud, the symbol of the Divine presence, assumed three different positions while accompanying the Israelitish camp: 1. As a cloud in the form of a pillar, it went before them when they journey, to point out their way in the wilderness. 2. As a pillar of fire, it continued with them during the night, to give them light, and be a rallying point for the whole camp in the night season. 3. As an extended cloud, it hovered over them in their encampments, to refresh them with its dews, and to keep them from the ardours of the sun.

Verses 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. — Notwithstanding their great provocations, thou didst still continue thy gracious presence among them, of which the pillar of the cloud was a glorious token.

THE DAY OF PENITENCE AND PRAYER, 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. 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.

Verse 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, (Numbers 11:17-26,) to the end that they might be able to direct and govern thy people wisely, and in thy fear.

THE DAY OF PENITENCE AND PRAYER, 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. 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.

Verse 21. Their clothes waxed not old] See Clarke’s note on “Deuteronomy 8:4”.

THE DAY OF PENITENCE AND PRAYER, 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. 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.

V. 22. Divide-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.

Verse 22. The land of Og king of Bashan.] It is most evident that Sihon was king of Heshbon. How then can it be said that they possessed the land of Sihon, and the land of the king of Heshbon? The words the land of the king of Heshbon are wanting in two of Deuteronomy 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 w vau may be translated here as it often is, even: EVEN the land of the king of Heshbon.

Verse 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.

22. Thou gavest them kingdoms and nations — Namely, 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.

THE DAY OF PENITENCE AND PRAYER, 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. 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.

THE DAY OF PENITENCE AND PRAYER, 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. 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.

Verse 25. Became fat, and delighted themselves] They became effeminate, fell under the power of luxury, got totally corrupted in their manners, sinned against all the mercies of God, and then were destroyed by his judgments. We have an old nervous saying, “War begets poverty, poverty begets peace, peace begets affluence, affluence begets luxury and corruption of manners; and hence civil broils, foreign wars, and desolations.” A sensible Roman historian has said the same: “Imperium facile iis artibus retinetur, quibus initio partum est: verum ubi pro LABORE, DESIDIA; pro continentia et æquitate, LIBIDO atque SUPERBIA invasere: fortuna simul cum moribus IMMUTATUR.”

Verses 25, 26. And delighted them in thy great goodness — In all those comforts and blessings which, by thy great goodness, they obtained and enjoyed. Nevertheless 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.

THE DAY OF PENITENCE AND PRAYER, 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. 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.

Verses 25, 26. And delighted them in thy great goodness — In all those comforts and blessings which, by thy great goodness, they obtained and enjoyed. Nevertheless 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.

THE DAY OF PENITENCE AND PRAYER, 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. 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.

Verse 27. Thou gavest them saviours] The whole book of Judges is a history of God’s mercies, and their rebellions.

Verse 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.

THE DAY OF PENITENCE AND PRAYER, 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. 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.

Verses 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, (Judges 13:1,) unto which, perhaps, this passage refers. Many times didst thou deliver them according to thy mercies — Nothing 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.

THE DAY OF PENITENCE AND PRAYER, 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. 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.

Verses 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, (Judges 13:1,) unto which, perhaps, this passage refers. Many times didst thou deliver them according to thy mercies — Nothing 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.

29. Withdrew the shoulder — Like the refractory ox or the “backsliding heifer” (Hosea 4:16) that rebels against the yoke. Compare Zechariah 7:11.

Verse 30. Many years didst thou forbear] It is supposed that Nehemiah refers here principally to the ten tribes. And many years did God bear with them; not less than two hundred and fifty-four years from their separation from the house of David, till their captivity and utter dispersion under Shalmaneser; during the whole of which time God invariably warned them by his prophets; or, as it is here said, by thy Spirit in thy prophets, which gives us the true notion of Divine inspiration. God’s Spirit was given to the prophets; and they testified to the people, according as they were taught and influenced by this Spirit.

Verse 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.

30. Forbear them — Margin, protract over them. An elliptical expression for prolonging one’s mercy or kindness. Compare the fuller form in Psalm 36:10; 109:12; Jeremiah 31:3.

Verse 31. Nevertheless, 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.

THE DAY OF PENITENCE AND PRAYER, 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. 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.

V. 32. Mercy-He adds mercy, because the covenant in itself was not a sufficient ground of hope, because they had so basely broken it. God was discharged from keeping it, and therefore they fly to God’s free and rich mercy for relief.

Verse 32. On our kings, on our princes] I believe Nehemiah in this place mentions the whole of civil society in its officers as they stand related to each other in dignity:-1. KINGS, as supreme. 2. PRINCES. 3. PRIESTS. 4. PROPHETS. 5. The FATHERS, heads or chiefs of tribes and families. 6. The COMMON PEOPLE. Those who disturb this natural order (for it subsists even in Britain) are enemies to the peace of the whole, whatever they may pretend to the contrary.

Verses 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.

32. All the trouble… that hath come upon us — Literally, all the distress which has found us; that is, the woes and judgments which had come upon them in consequence of their sins.

THE SEALED COVENANT, Nehemiah 9:38-10:27.

V. 33. Thou art just. &c.-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.

Verses 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.

THE DAY OF PENITENCE AND PRAYER, 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. 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.

Verse 34. Neither have our kings] In this verse he acknowledges that the kings, princes, priests, and fathers, had broken the law: but the prophets are left out; for they continued faithful to God, testifying by his Spirit against the crimes of all; and this even at the risk of their lives.

THE DAY OF PENITENCE AND PRAYER, 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. 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.

Verse 35. For they have not served thee in their kingdom] Instead of במלכותם bemalcutham, “in THEIR kingdom,” Ëtwklmb bemalcuthecha, in THY kingdom,” is the reading of two of Kennicott’s MSS.; as also of the Septuagint, Syriac, and Arabic. This is most likely to be the true reading.

Verse 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. Neither 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.

THE DAY OF PENITENCE AND PRAYER, 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. 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.

Verse 36. Behold, we are servants] They had no king of their own: and were under the government of the kings of Persia, to whom they paid a regular tribute.

Verse 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.

THE DAY OF PENITENCE AND PRAYER, 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. 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.

V. 37. Yieldeth much, &c.-We plow, and sow, and labour, and thou givest thy blessing to our endeavours; and yet in a great measure this is not for ourselves, as formerly it was, but for our kings, to whom we pay heavy tributes. Dominion-Pressing or forcing both us and our beasts to go and to do what they please.

Verse 37. It yieldeth much increase unto the kings] Good and fruitful as the land is, yet it profits us little; as the chief profits on all things go to the kings of Persia.

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 labour, 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 favour. 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!”

Verse 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.

THE DAY OF PENITENCE AND PRAYER, 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. 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.

V. 38. Sure covenant, &c.-It was sealed and left upon record, that it might be a witness against them, if they dealt deceitfully.

Verse 38. Our princes, Levites, and priests, seal unto it.] Persuaded that we have brought all the miseries upon ourselves by our transgressions, feeling much and fearing more, we make a covenant with thee to devote ourselves to thy service; to do with us as thou pleasest. From this sealing we learn that at this time the government of the Jews was a mixed aristocracy; composed of the nobles for the civil department, and the priests and Levites for the ecclesiastical.

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

Verse 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.

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.