Verse-by-Verse Bible Commentary
Nehemiah 9:35

Clarke's Commentary

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

Bridgeway Bible Commentary

Israel’s confession and oath (9:1-10:39)

Two days after the end of the Feast of Tabernacles (which lasted from the fifteenth day to the twenty-second day of the month; see 8:18; Leviticus 23:34), the people reassembled for another reading of the law. After this came a time of confession and worship led by the Levites (9:1-5).

The prayer began by exalting God as the great Creator, and by praising him for choosing Abraham and making his covenant with him (6-8). God was faithful to his people through all their trials, whether in Egypt or in the wilderness (9-15). Even when they rebelled against him, he forgave them and brought them into the promised land (16-25). Still the people were rebellious and still God forgave them. But they continued in their disobedience. In the end, after many defeats and much oppression, they were taken captive into foreign lands, so that God might humble them and bring them to repentance (26-31). Though they were now back in their land, they were still under the rule of foreigners. They confessed that this was a just reward for their sins, for they had been disobedient to the covenant (32-37).
Having confessed their failures, the people made a fresh covenant promise to be faithful to God. They confirmed their promise with a written oath signed by their leaders on their behalf (38). Nehemiah was the first to sign (10:1), followed by the priests (2-8), Levites (9-13) and civil leaders (14-27). All the people were bound by the covenant document to be obedient to God’s law (28-29).

Specific matters mentioned in the document concerned mixed marriages (30; see Exodus 34:15-16), the Sabbath day and the sabbatical year (31; see Exodus 20:8-10, 23:Exodus 20:10-11; Deuteronomy 15:1-2), the temple tax (32; see Exodus 30:11-16), the maintenance of the temple and its rituals (33-34), offerings of firstfruits and firstborn (35-36; see Numbers 18:13-18) and tithes (37-39; see Numbers 18:21-28).

Coffman's Commentaries on the Bible

ISRAEL HAD INDEED RETURNED;
BUT THEY WERE STILL SERVANTS OF THE KINGS OF PERSIA

"Now therefore, our God, the great, the mighty, and the terrible God, who keepest covenant and lovingkindness, let not all the travail seem little before thee, that hath come upon us, upon our kings, on our princes, and on our priests, and on our prophets, and on our fathers, and on all thy people, since the time of the kings of Assyria unto this day. Howbeit thou art just in all that has come upon us; for thou hast dealt truly, but we have done wickedly; neither have our kings, our princes, our priests, nor our fathers, kept thy law, nor hearkened unto thy commandments and thy testimonies wherewith thou didst testify against them. For they have not served thee in their kingdom, and in thy great goodness that thou gavest them, and in the large and fat land which thou gavest before them, neither turned they from their wicked works. Behold, we are servants this day, and as for the land that thou gavest unto our fathers to eat the fruit thereof and the good thereof, behold, we are servants in it. And it yieldeth much increase unto the kings whom thou hast set over us because of our sins: also they have power over our bodies, and over our cattle, at their pleasure, and we are in great distress. And yet for all this we make a sure covenant, and write it; and our princes, our Levites, and our priests, seal unto it."

Alas, for Israel, their sinful kingdom would never be restored. Their nation would continue to be subject to the Persians, to the Greeks, and then to the Romans, until the promised Messiah would suddenly appear.

God's prophets, whom they had despised and murdered and whose words they scornfully rejected, would come no more. With Zechariah and Malachi, who were contemporaries of Nehemiah, the age of the prophets terminated. They were the last of the prophets until John the Baptist, in the spirit and power of Elijah, would thunder the message from the wilderness, "Repent ye, for the kingdom of God is at hand,"

Their priesthood became more and more reprobate; and God even cursed it; and, by the times of Christ, the Temple itself had become a "den of thieves and robbers." There is no tragedy like that of Israel; and something of the infinite pathos of their judicial hardening, of their rejection and murder of the Son of God, and of God's destruction of their nation in just retribution of their wickedness - something of the pathos and tragedy of racial Israel, as distinguished from the true Israel, appears in this pitiful prayer of the Levites who tried in vain to bring the racial Israel back to God.

Smith's Bible Commentary

Chapter 9

Now in chapter 9:

In the twenty-fourth day of this month the children of Israel were assembled with fasting, and with sackclothes, and earth upon them ( Nehemiah 9:1 ).

So, again, it's quite a picturesque sight. The people have all gathered together. They've been fasting. They're wearing sackcloth. Rough garments, no doubt very irritating. And they've got dirt on them. The custom of, just a sign of mourning again. You just, you know, rubbed dirt on your face and you look miserable.

And the seed of Israel separated themselves from the strangers, and they stood and confessed their sins, and the iniquities of their fathers. And they stood up in their place, and read in the book of the law of the LORD their God one fourth part of the day; and another fourth part they confessed, and worshipped the LORD their God ( Nehemiah 9:2-3 ).

So, again, can you picture them there for a fourth part of the day? The reading of the Scriptures, and now for a fourth part of the day just worshipping God, praising God and worshipping God.

It's interesting how that we get fidgety sitting in comfortable pews after a half hour, an hour or so. You know, we're so fidgety, and yet here are these people standing for a fourth part of the day hearing the Word of God read, and then for another fourth part of the day just standing there worshipping God. They'd never get by with it today.

Then stood up upon the stairs the Levites and they cried with a loud voice unto the LORD their God. And they said, Stand up and bless the LORD your God for ever and ever: and blessed be thy glorious name, which is exalted above all blessing and praise. Thou, even thou, art LORD alone; and thou hast made the heaven, and 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 ( Nehemiah 9:4-6 ).

So this glorious acknowledgment of God, the greatness of God, the glory of God, the power of God. "You've made the heaven of heavens. You are above everything. You've made the universe and You've preserved the universe."

Now it is interesting that Paul tells us in the book of Colossians concerning Jesus Christ that all things were made by Him, and by Him all things are held together. This whole universe is held together by the power of Jesus Christ. According to Coulomb's law of electricity, positive forces repel each other; opposite forces attract. Try and put two positive poles of a magnet together and you'll see how the positive poles repel. But the whole concept of a magnet and the attraction is that of the opposite poles attracting, with positive poles repelling.

There is actually a tremendous repelling force in positive poles or positive charges, the protons. If you had one tablespoonful of protons on the North Pole, solid, another solid tablespoonful on the South Pole, at that distance of some 8,000 miles, the repelling force would be so great that it would take 3,000 tons to hold those protons on the poles. Even at that distance the repelling force of positive protons, positive particles.

So we know that an atom has in its nucleus positive charges held together. But how are they held together? The scientists talk about the nuclear glue.

Now we have discovered that we can upset the nuclei of an atom by bombarding it with slow moving neutrons. And when we can upset the nuclei of an atom, that we can then cause these positive poles to respond according to their nature. And we have an atomic explosion. That's what it's all about. Upsetting the nuclei of an atom by these little bombardment of slow moving neutrons that get in and upset these positive forces, and they respond according to their own nature of repelling. And when they do, you see the tremendous force that is unleashed when you start a fission reaction of these positive poles responding to their own nature. And you get this tremendous explosion of the atomic bomb. All it is is releasing the positive charges to respond according to their nature of repelling.

Now, if that much power is unleashed by nature when they are responding to their nature, then it also stands that it takes at least that much power to hold them together contrary to their nature. If the whole material world would respond according to the natural laws of the repelling of positive forces, immediately this whole thing would just dissolve and would just be one gigantic poof! And positive particles would be just going all over repelling each other and the whole universe would just blow to pieces. But there's a power that's holding it all together.

Imagine the tremendous power it must take to hold this material universe. Even the power it would take to hold this pulpit together. The amount of fissionable material in the bomb at Hiroshima was about the size of a dime. And yet when those positive particles were allowed to respond according to their nature, look at the tremendous damage that was accomplished. But what force is holding them together.

Here they talk about it. "Oh God, You created the heaven of heavens. You're so great. Your power is above all things. And You actually are preserving the whole thing." Paul tells us He's holding it together. By Him all things consist, or are held together. How glorious the power of God!

Now Francis Schaeffer said that the time has come when we as Christians just shouldn't say, "God." "Oh, God did this for me or God did that for me," because there are many concepts of God today in the minds of people. And when you say God, a person thinks of the God in their own concept. That which they have in the thought of God and it may be far different from the thought that you have of God. Some fellow may sit and meditate upon his navel and say, "Oh, that's God, you know." Or you sit and you hold a rose and you smell of it and you say, "Oh, that's God." So when you say God, a person may think of this rose. And so he said that we must start defining and saying, "The God who created the heavens and the earth."

Now they are defining the God because there were many gods that were worshipped around them. Baal was worshipped and Molech was worshipped and Mammon, and so many various gods were worshipped by the people around them that as they began their worship of God they make really a definition and a distinction of the God that they are worshipping. "Bless Jehovah your God for ever and ever: blessed be Thy glorious name which is exalted above all blessing and praise. For even Thou, O Yahweh or Jehovah, alone has made the heaven, and the heaven of heavens, the whole universe, with all of the host, and the earth, and all of the things that are therein, the seas, and all that is therein."

Now they've been reading the law of Moses and they've been reading Genesis. "In the beginning God created the heaven and the earth" ( Genesis 1:1 ). Been reading the first few chapters of Genesis. And so they acknowledged that God was the One who has created even as is declared in Genesis, this whole universe and all that is in it.

Now it is interesting in the New Testament, the fourth chapter of the book of Acts, when the apostles were responding to the prohibition that was laid upon them by the religious leaders not to speak any more in the name of Jesus, Peter and John gathered with the disciples and they told them the experience they had before the Sanhedrin. And they prayed, and when they started to pray, they said, "O Lord, Thou art God, Thou hast created the heavens, and the earth, and everything that is in them" ( Acts 4:24 ). Probably remembering the prayer offered here in Nehemiah where much the same thing is said. "Thou art the God who has created the heaven, and all the host, the earth and all the things that are in the sea, and all the things therein, and You preserve them all and the host of heaven worshippeth Thee." So the host of heaven would be a reference to the angels who worshipped God. So when he said He created all the host of heaven, it would be He has created all of the angels. And they do worship Him.

Thou art Yahweh, the God, who did choose Abram, and broughtest him forth out of Ur of the Chaldees, you gave him the name of Abraham; and you found his heart faithful before thee, and you made a covenant to give him the land of the Canaanites, the Hittites, the Amorites, and the Perizzites, and the Jebusites, and the Girgashites, [and so forth], and you have performed your words; for you are righteous ( Nehemiah 9:7-8 ):

Acknowledging that God made the promise to Abraham, God fulfilled the promise to Abraham. "Here we are, we're in the land. For God, You are righteous."

And you did see the affliction of our fathers in Egypt, you heard their cry by the Red sea; you showed your signs and wonders upon the Pharaoh ( Nehemiah 9:9-10 ),

And so they're just rehearsing their history. They have been reading this history. They have been listening to it. They have been reading the law of the Lord from morning till noon. And so these are the things that they were reading in the first five books.

You did divide the sea before them, so that they went through the midst of the sea on the dry land; and their persecutors you threw into the deeps, as a stone into the mighty waters ( Nehemiah 9:11 ).

That sort of puts down the little theory that it was the Sea of Reeds and it was only eighteen inches deep. Figures don't lie, but liars sure can figure.

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. And you came down also upon mount Sinai, and you spoke with them from heaven, and gave them right judgments, true laws, good statutes and commandments ( Nehemiah 9:12-13 ):

Notice, He gave to them right judgments, true laws, good statutes and commandments.

And you made known unto them your holy sabbath, and you commanded them the precepts, and the statutes, and the laws, by the hand of Moses: you gave them bread from heaven [the manna in the wilderness] for their hunger, and you brought them water out of the rock for their thirst, and you promised that they should go in to possess the land which you had sworn to give to them. But they and our fathers dealt proudly ( Nehemiah 9:14-16 ),

Now here is the acknowledgment. God, You were faithful. God, You kept Your word. But our fathers, they failed. Always the failure is on our part. So many times we're wanting to blame God. God is righteous, God is faithful. God will keep His word. We're the ones that have failed. Never God. The failure is always on our part. "But our fathers dealt proudly."

they hardened their necks, they didn't hearken to your commandments. They refused to obey, neither were they mindful of the wonders that you did among them; but they hardened their necks, and in their rebellion they asked for a captain to return them to their bondage: but you are a God who is ready to pardon, gracious and merciful, slow to anger, and of great kindness, and you forsook them not ( Nehemiah 9:16-17 ).

Isn't that beautiful? They say, "Oh, I don't believe in the God of the Old Testament. He's a God of wrath and judgment, vengeance. I love the God of the New Testament, you know, believe in the God of the New." As though there were two gods revealed in the scriptures. Never. One God. And He's revealed in the Old Testament right here as "gracious, ready to pardon, merciful, slow to anger, great kindness, and He forsook them not." That sounds like it would come from the pen of Paul as he's talking about the grace of God in the New Testament. Oh, how gracious is God. How merciful is God. How understanding. How pardoning.

When they made the molten calf, and they said, This is the God that brought us out of Egypt ( Nehemiah 9:18 ),

Now, again, they point out, God is faithful even when they were not. God was still faithful. They went ahead and made this golden calf.

Yet in your manifold mercies you did not forsake them in the wilderness: the pillar of the cloud did not depart from them day to day, that it might lead them in the way; neither the pillar of fire by night, to show them the light, and the way wherein they should go. But you gave also thy good Spirit to instruct them ( Nehemiah 9:19-20 ),

Oh how good is God to us even though we often fail. Even though we often are hardening our hearts. Yet, the faithfulness of God and the mercy of God and the grace of God and the patience of God with which He deals with our lives. He won't forsake them. He won't forsake His people. Though they had turned their backs and forsaken Him, still He is faithful. He will not forsake them. How glorious is our God! And then giving His good Spirit to instruct them.

and you didn't withhold the manna from their mouth, or the water for their thirst. And for forty years you sustained them in the wilderness, so that they lacked nothing; their clothes did not get old, and their feet did not swell. Moreover you gave them kingdoms and nations, and divided them into corners: that possessed the land of Sihon, and Og. And the children also multiplied as the stars of heaven, and you brought them into the land, concerning which you have promised to their fathers, that they should go in and possess it. So the children went in and possessed the land, and you subdued the inhabitants of the land before them. And they took the strong cities, and the fat of the land, and they possessed the houses that were full of goods, wells that were already digged, vineyards, and oliveyards that were already planted, fruit trees in abundance: so they did eat, and were filled, and became fat, and delighted themselves in thy great goodness. Nevertheless they were disobedient ( Nehemiah 9:20-26 ),

Notice how they're acknowledging always the righteousness of God and the failure of the people. And so important that we do this. "God, You were righteous. You were fair. We were the ones who failed. We were the ones who turned our backs."

"Nevertheless they were disobedient,"

and rebelled against thee, they cast thy law behind their backs, they killed the prophets that testified against them to turn them back to you, and they wrought great provocations. Therefore you delivered them into the hand of their enemies, who vexed them: and in the time of their trouble, when they cried unto you, you heard them from heaven; and according to your manifold mercies you gave them saviours, who saved them out of the hand of their enemies. But after they had rest, they did evil again before thee: therefore you left them in the hand of their enemies, so that they had the dominion over them: yet when they returned, and cried unto you, you heard them from heaven; and many times did you deliver them according to your mercies ( Nehemiah 9:26-28 );

What an accurate picture of the history of the nation Israel.

And you testified against them, that you might bring them again unto the law: yet they dealt proudly, and did not hearken to your commandments, but they sinned against your judgments, (which if a man do, he shall live in them;) and withdrew the shoulder, and hardened their neck, and would not hear. And yet many years did you forbear them, and testified against them by thy Spirit in your prophets: yet would they not give ear: therefore you gave them into the hand of the people of the lands. Nevertheless for thy great mercies' sake you did not utterly consume them, nor forsake them; for you are a gracious and merciful God ( Nehemiah 9:29-31 ).

Oh, that is so powerful! I love that!

Now therefore, our God, the great, and mighty, and the awesome God, who keeps covenant and mercy, let not all the trouble seem little before thee, that hath come upon us, on our kings, on our princes, our priests, our prophets, and fathers, and upon all the people, since the time of the kings of Assyria unto this day. Howbeit you are just in all that you brought upon us; for you have done right, we have done wickedly ( Nehemiah 9:32-33 ):

What an important acknowledgment to make. God, You are just in all Your ways. There are people today who are constantly challenging the justice of God. "Well, how can God, a God of love, allow this? Or how can a God of love do that? Or how can a God of love send a man to hell?" And all of the challenges of the justice of God. But let me tell you this. God is absolutely fair and God is absolutely just. "Oh, but what about that poor African who has never heard of Jesus Christ? And he dies without ever knowing, what's going to happen to him?" God's going to be absolutely just and absolutely fair. You better not worry about him; you better worry about yourself. You have heard. You're the one you better be concerned about because you know. God will be fair with him if he doesn't know. God will also be fair with you because you do know. He's righteous. Oh God, Thou art a righteous God. You're just in all that You've done. For You have done right. We are the ones that have done wickedly.

Neither have our kings, or our princes, or our priests, nor our fathers, kept your law, nor hearkened unto your commandments and your testimonies, wherewith you did testify against them. For they have not served thee in their kingdom, and in thy great goodness that you gave to them, and in the large and fat land which you gave before them, neither turned they from their wicked works. Behold, we are servants this day, and for the land that you gave unto our fathers to eat the fruit thereof and the good thereof, behold, we are servants in it: and it yieldeth much increase unto the kings whom thou hast set over us because of our sins: also they have dominion over our bodies, and over our cattle, at their pleasure, and we are in great distress. And because of all this we make a sure covenant, and write it; and our princes, Levites, and priests, seal to it ( Nehemiah 9:34-38 ).

Okay, here's the whole picture. "God, You were fair. You were honest. You were right. But we were having a horrible time. We are servants in this land. The kings are ruling over us, and though the land is producing, they're exacting taxes that are ruining us. Now God, we want to renew our covenant with You. We want to get right with You." Important step. "We want to make a covenant. We want to sign to the covenant. Lord, we want to put our X. We want to walk in the covenant. Want to renew the covenant of God." Marvelous, marvelous idea and purpose! So these are the guys who signed the covenant. "

Dr. Constable's Expository Notes

2. The prayer of the people ch. 9

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

Dr. Constable's Expository Notes

The prayer of praise 9:5-38

A second group of seven Levites (Nehemiah 9:5) led the people in the prayer of praise that Nehemiah included in this book, perhaps on a different day than the prayer he wrote about in Nehemiah 9:1-4.

"The prayer is intended to instruct the readers. It gives us a survey of the history of Israel with emphasis on certain events in the life of the Chosen People. This approach is comparable to that of Psalms 78, 105, 106, 135, , 136." [Note: Fensham, pp. 227-28.]

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

This is one of the great prayers of the Old Testament. It praises God for His character and conduct. It describes God’s greatness seen in His creation of the cosmos (Nehemiah 9:6), and His grace and faithfulness in calling Abraham, promising him the land of Canaan, and fulfilling that promise (Nehemiah 9:7-8). The returned exiles could identify with God’s miraculous deliverance of their forefathers when they were slaves in Egypt (Nehemiah 9:9-11).

"Some forty Hebrew words are used to speak of miracles; they are used approximately five hundred times in the Old Testament. Half of these five hundred occurrences refer to the miracles of the exodus." [Note: Breneman, p. 237.]

The returnees could also appreciate God’s supernatural guidance of them and His faithful provision for them until He brought them to the Promised Land (Nehemiah 9:12-15). They also voiced thanks to God for choosing them and for giving them His Law (Nehemiah 9:13-14). While the second Exodus motif is strong in the biblical writers’ concept of the restoration, the idea of pilgrimage and procession to Zion is equally strong. [Note: Eugene H. Merrill, "Pilgrimage and Procession: Motifs of Israel’s Return," In Israel’s Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 261-272.] In spite of their forefathers’ rebellion (Nehemiah 9:16-17 a): God forgave them and graciously guided them (Nehemiah 9:19), provided for their physical needs (Nehemiah 9:20-21), and gave them victory over their enemies (Nehemiah 9:22). He also multiplied them (Nehemiah 9:23), brought them into the Promised Land (Nehemiah 9:24-25 a), and established them there (Nehemiah 9:25 b).

During the period of the judges and during the monarchy, the Israelites disobeyed and rebelled many times. Nevertheless, God delivered them when they repented (Nehemiah 9:26-29) and sent the prophets to turn them back to Himself (Nehemiah 9:30). This shows God’s further grace and compassion toward His people (Nehemiah 9:31). The returned Jews then called on God to remember their sufferings in exile (Nehemiah 9:32). They acknowledged that the exile was a consequence of their disobedience to God’s Word (Nehemiah 9:33-34). Even in exile, most of the Israelites had not returned to God (Nehemiah 9:35). Consequently, much of the Jewish nation was still in bondage to its Persian rulers (Nehemiah 9:36-37).

"This sad confession, like that of Ezra 9:9, affords clear proof that the leaders of post-Exilic Judaism did not regard their return from Babylon as final fulfillment of such prophecies of Israel’s restoration to the land as Isaiah 11:11-16; Isaiah 14:1-2." [Note: Whitcomb, p. 442.]

Nonetheless now they, the faithful remnant of returnees, were ready to make a formal commitment to obey Yahweh again (Nehemiah 9:38).

Gill's Exposition of the Whole Bible

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 Nehemiah 9:25,

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

Henry's Complete Commentary on the Bible

      4 Then stood up upon the stairs, of the Levites, Jeshua, and Bani, Kadmiel, Shebaniah, Bunni, Sherebiah, Bani, and Chenani, and cried with a loud voice unto the LORD their God.   5 Then the Levites, Jeshua, and Kadmiel, Bani, Hashabniah, Sherebiah, Hodijah, Shebaniah, and Pethahiah, said, Stand up and bless the LORD your God for ever and ever: and blessed be thy glorious name, which is exalted above all blessing and praise.   6 Thou, even thou, art LORD alone; thou hast made heaven, the heaven of heavens, with all their host, the earth, and all things that are therein, the seas, and all that is therein, and thou preservest them all; and the host of heaven worshippeth thee.   7 Thou art the LORD the God, who didst choose Abram, and broughtest him forth out of Ur of the Chaldees, and gavest him the name of Abraham;   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 (Nehemiah 9:4; Nehemiah 9:5), only with some variation of the names. Either they prayed successively, according to that rule which the apostle gives (1 Corinthians 14:31, You may all prophesy one by one), or, as some think, there were eight several congregations at some distance from each other, and each had a Levite to preside in it. 2. The work itself in which they employed themselves. (1.) They prayed to God, cried to him with a loud voice (Nehemiah 9:4; Nehemiah 9:4), for the pardon of the sins of Israel and God's favour to them. They cried aloud, not that God might the better hear them, as Baal's worshippers, but that the people might, and to excite their fervency. (2.) They praised God; for the work of praise is not unseasonable on a fast-day; in all acts of devotion we must aim at this, to give unto God the glory due to his name. The summary of their prayers we have here upon record; whether drawn up before, as a directory to the Levites what to enlarge on, or recollected after, as the heads of what they had in prayer enlarged upon, is uncertain. Much more no doubt was said than is here recorded, else confessing and worshipping God would not have taken up a fourth part of the day, much less two-fourths.

      In this solemn address to God we have,

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

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

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

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

      III. Here is a penitent confession of sin, their own sins, and the sins of their fathers. The mention of these is interwoven with the memorials of God's favours, that God's goodness, notwithstanding their provocations, might appear the more illustrious, and their sins, notwithstanding his favours, might appear the more heinous. Many passages in this acknowledgment of sins and mercies are taken from Ezekiel 20:5-26; Nehemiah 9:4-38, 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,Nehemiah 9:16; Nehemiah 9:16. Pride is at the bottom of men's obstinacy and disobedience; they think it below them to bow their necks to God's yoke, and a piece of state to set up their own will in opposition to the will of God himself. (1.) There were two things which they did not duly give heed to, else they would not have done as they did:--The word of God they heard, but they did not hearken to God's commandments; and the works of God they saw, but they were not mindful of his wonders: had they duly considered them as miracles, they would have obeyed from a principle of faith and holy fear; had they duly considered them as mercies, they would have obeyed from a principle of gratitude and holy love. But, when men make no right use either of God's ordinances or of his providences, what can be expected from them? (2.) Two great sins are here specified; which they were guilty of in the wilderness--meditating a return, [1.] To Egyptian slavery, which, for the sake of the garlick and onions, they preferred before the glorious liberty of the Israel of God attended with some difficulty and inconvenience. In their rebellion they appointed a captain to return to their bondage, in distrust of God's power and contempt of his holy promise, Nehemiah 9:17; Nehemiah 9:17. [2.] To Egyptian idolatry: They made a molten calf, and were so sottish as to say, This is thy God.

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

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

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

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

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

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

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