Exegetical and Hermeneutical Commentary of Nehemiah 9:32
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.
32 35. Israel’s sufferings in the past a just punishment from God
32. our God, the great, the mighty, and the terrible God ] Cf. note on Neh 1:5. See Deu 10:17, ‘the great God, the mighty and the terrible.’ Dan 9:4.
who keepest covenant and mercy ] Cf. Neh 1:5.
trouble ] R.V. travail. The Hebrew word ( t’lah) here used is only found in the O. T., Exo 18:8; Num 20:14; Lam 3:5; Mal 1:13 (= ‘weariness’).
seem little before thee ] A humble way of entreating for gracious consideration. The construction is like that of Neh 9:19 (see note), ‘As for all the travail, let it not seem little, &c.’
upon us, on our kings, &c.] The nation is here described under a threefold division, (1) the aristocracy, the king and the nobles, (2) the religious castes, the priestly officials and the prophetic schools, (3) the laity generally, the heads of the houses or fathers and the mass of the nation.
since the time of the kings of Assyria ] i.e. since the kings of Assyria first made Israel tributary. When this took place is not known. The first recorded instance in Scripture is that of Menahem and Pekah (2Ki 15:19; 2Ki 15:24), who submitted to Pul or Tiglath-Pileser II. (745 727 b.c.). But it is evident from the famous ‘Black obelisk’ that Jehu was among the vassal kings who brought tribute to Shalmaneser II. (842 b.c.). The kings of Babylon, of Egypt and of Persia had exercised the same dominion. Assyria was the typical oppressor; Assyria first carried away Israel into captivity (2Ki 15:19; 2Ki 17:23).
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Covenant and mercy, i.e. covenanted mercy, or thy covenant of mercy and peace. Or, 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 fly to Gods free and rich mercy for relief.
Let not all the trouble seem little before thee; do not thou account it small and insufficient for our punishment, and that it is fit to continue and increase it.
Since the time of the kings of Assyria, strictly and properly so called; for from them was the beginning of all the calamities, both of Judah and of Israel, as appears from 2Ki 15:19; 18:13. Or, the kings of Babylon, so called, 2Ch 33:11.
Fuente: English Annotations on the Holy Bible by Matthew Poole
32. Now therefore, our God . . . whokeepest covenant and mercyGod’s fidelity to His covenant isprominently acknowledged, and well it might; for their whole nationalhistory bore testimony to it. But as this could afford them littleground of comfort or of hope while they were so painfully consciousof having violated it, they were driven to seek refuge in the richesof divine grace; and hence the peculiar style of invocation hereadopted: “Now therefore, our God, the great, the mighty, and theterrible God, who keepest covenant and mercy.“
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Now therefore, our God, the great, the mighty, and the terrible God, who keepest covenant and mercy,…. The same titles Nehemiah gives to the Lord, Ne 1:5 and it may be reasonably thought the whole prayer is his composure, which was delivered by him to the Levites:
let not all the trouble seem little before thee; as if it was not enough; let it be judged sufficient, and no more be added, but mercy shown; Aben Ezra thinks the word “little” is not to be connected with “trouble”, but with the nearest antecedent “mercy”, and so Gussetius z; as if the sense was, let not thy mercy be small with thee, but let it be largely extended along with all the trouble, or at the time when trouble of every kind
comes upon us, on our kings, on our princes, and on our priests, and on our prophets, and on our fathers, and on all thy people, since the times of the kings of Assyria unto this day; but this sense is not clear, and makes it have respect to times to come; whereas it relates to time past, and to all the trouble and affliction they had met with from the Assyrian kings, from the time they invaded their land, and carried them captive, until this very time.
z Ebr. Comment. p. 937.
Fuente: John Gill’s Exposition of the Entire Bible
May then, God, who keepeth covenant and mercy, now also look upon the affliction of His people, though kings, rulers, priests, and people have fully deserved this punishment; for they are now bondmen, and in great affliction, in the land of their fathers. Neh 9:32 “And now, our God, the great, the mighty, and the terrible God, who keepest covenant and mercy, let not all the trouble that hath come upon us, on our kings, our princes our priests, our prophets, and our fathers, and on all Thy people, since the times of the kings of Assyria unto this day, seem little to Thee. Neh 9:33 Thou art just in all that is come upon us; for Thou hast done right, but we have done wickedly. Neh 9:34 And our kings, our princes, our priests, and our fathers have not kept Thy law, nor hearkened to Thy commandments and Thy testimonies, wherewith Thou didst testify against them. Neh 9:35 And they have not served Thee in their kingdom, and in Thy great goodness that Thou gavest them, and in the large and fat land which Thou gavest up to them, and have not turned from their wicked works. Neh 9:36 Behold, we are now bondmen; and the land that Thou gavest unto our fathers to eat the fruit thereof, and the good thereof, behold, we are bondmen in it. Neh 9:37 And it yieldeth much increase unto the kings whom Thou hast set over us because of our sins; and they have dominion over our bodies, and over our cattle at their pleasure, and we are in great distress.” The invocation of God, Neh 9:32, like that in Neh 1:5, is similar to Deu 10:17. stands independently, the following clause being emphasized by , like e.g., Neh 9:19: Let not what concerns all our trouble be little before Thee; comp. the similar construction with in Jos 22:17. What seems little is easily disregarded. The prayer is a litotes; and the sense is, Let our affliction be regarded by Thee as great and heavy. The nouns , etc., are in apposition to the suffix of , the object being continued by .
Neh 9:33-34 Thou art just: comp. Neh 9:8, Deu 32:4; Ezr 9:15. , upon all, i.e., concerning all that has befallen us; because their sins deserved punishment, and God is only fulfilling His word upon the sinners. In Neh 9:34, again serves to emphasize the subject. In the enumeration of the different classes of the people, the prophets are here omitted, because, as God’s witnesses, they are not reckoned among these who had transgressed, though involved (Neh 9:32) in the sufferings that have fallen on the nation.
Fuente: Keil & Delitzsch Commentary on the Old Testament
8. Prayer for present mercy.
TEXT, Neh. 9:32-38
32
Now therefore, our God, the great, the mighty, and the awesome God, who dost keep covenant and lovingkindness,
Do not let all the hardship seem insignificant before Thee,
Which has come upon us, our kings, our princes, our priests, our prophets, our fathers, and on all Thy people,
From the days of the kings of Assyria to this day.
33
However, Thou art just in all that hast come upon us;
For Thou hast dealt faithfully, but we have acted wickedly.
34
For our kings, our leaders, our priests, and our fathers have not kept Thy law
Or paid attention to Thy commandments and Thy admonitions with which Thou has admonished them.
35
But they, in their own kingdom,
With Thy great goodness which Thou didst give them,
With the broad and rich land which Thou didst set before them,
Did not serve Thee or turn from their evil deeds.
36
Behold, we are slaves today,
And as to the land which Thou didst give to our fathers to eat of its fruit and its bounty,
Behold, we are slaves on it.
37
And its abundant produce is for the kings
Whom Thou hast set over us because of our sins;
They also rule over our bodies
And over our cattle as they please,
So we are in great distress.
38
Now because of all this
We are making an agreement in writing;
And on the sealed document are the names of our leaders, our Levites and our priests.
COMMENT
The Now of Neh. 9:32 brought them up to the present. Three attributes of God are given: majesty (great, mighty, awesome); faithfulness (who dost keep covenant); mercy (and loving kindness).[73] The reference to the kings of Assyria (there were at least six) reverently omits accusing God for this, though He had said (Isa. 10:5) that He was using them as the rod of His anger against His people. Neh. 9:33-35 use this information in justifying God for His hand in these acts of punishment and correction.
[73] Adenay, op. cit., p. 304.
Neh. 9:36-37 describe their condition as of that day. Note the contrast between the they of Neh. 9:35 and the we of Neh. 9:36.
Neh. 9:36 pungently reminds us that they were not entirely free. The Persians were still their overlords, though they had been permitted to return to their homeland.
Neh. 9:37 speaks of the nature of that burden. A certain part of their crops went to the Persian rulers; a certain number of their offspring were taken into Persian taskwork and military service; and everyone in fact was physically subject to the rule of these foreigners. They felt the burden of Gods judgment.
Neh. 9:38 gives the outcome of their prayer: they have determined to place their names on a document pledging their loyalty to God, as will be further described in the next chapter. A conclusion which spells out and calls for immediate action is always effective.
WORD STUDIES
NAME (Neh. 9:5, Shem): basically it means a sign, monument, or memorial of a person, thing, or event. This word is translated memorial in Isa. 55:13. But the emphasis is on the person or event of which it is only the sign. To do something in someones name is to act by his authority (Exo. 5:23). To know someone by name suggests acquaintance with him personally (Exo. 33:12). To make oneself a name indicates fame and renown (2Sa. 7:9); conversely, to have no name is to be a nobody (Job. 30:8); a good name signified a good reputation or character (Pro. 22:1); the destruction of ones name meant that his person and the memory of him would be no more (Deu. 9:14).
Gods name, then, is His person, His authority, the knowledge of Him, His fame or glory, His character, the memory of all that He has done.
WORSHIP (Neh. 9:3); BOW DOWN (Neh. 9:6): these are the same word. It contains three ideas; (1) sink down, bow down, fall prostrate, do honor or reverence to someone whether to an equal or to a superior; (2) hence, to worship or adore; (3) therefore, to do homage or yield allegiance to someone.
Worship is incomplete without commitment.
SUMMARY
After a days break the people assembled once more with the marks of humility and purity. The Law was again read, and the Levites led them in a prayer of confession.
The prayer began with praise to the incomparable God of creation who had chosen Abraham and had covenanted to give him and his descendants the land on which the people were standing. They reviewed Gods hand in the Exodus events: miraculous deliverance from Egypt, giving of the Law on Mt. Sinai, directions to enter Canaan. When the Israelites were stubborn and disobedient, God forgave. When they made a golden calf to be their god, He was compassionate and continued to guide and provide for them. Eventually God enabled them to defeat Sihon and Og and take their territory on the east of the Jordan: then to go into the land of the Canaanites. They took over cities already built and farmlands already under cultivation. Then followed alternating periods of rebellion, oppression, repentance, and Gods gracious deliverance, through the time Of judges, kings, and even captivity. Now they recognized the justness of what God had done; they saw the bonds which still tied them to Persia; and their leaders signed their names on behalf of all the people to a document to be described following.
Fuente: College Press Bible Study Textbook Series
(32) Here begins the prayer proper.
Kings of Assyria.The rod of Gods anger (Isa. 10:5). Pul, Tiglath-pileser, Shalmaneser, Sargon, Sennacherib, Esar-haddon, are traced in the sacred record as successive scourges.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
They Remind God Of The Position That They Are In, Governed By A Foreign Power, Acknowledging That It Was Through Their Own Fault Because Of Their Own Sins And The Sins Of Their Fathers, And Assure Him That They Are About To Renew Covenant With Him ( Neh 9:32-38 ).
The covenant that they were about to enter into was not being entered into lightly. The need for it had been brought home by the reading of the Law in chapter 8. Their sense of unworthiness in entering into it has just been brought out in their confession and intercession. And yet the reminder of His continual mercies has convinced them that He will graciously accept what they are about to do. And they remind Him that they do it very conscious of the fact that they are still not fully delivered, they were still controlled by and paying tribute to foreign lords, and all due to their own fault. No doubt in their hearts they hoped that He would take note of the fact and at some stage complete their deliverance, making them once more a free, independent people, but they humbly leave that in His hands.
Neh 9:32
“Now therefore, our God, the great, the mighty, and the terrible God, who keeps covenant and lovingkindness,”
They opened their final plea by describing the greatness and majesty of their God. He was the great God, great beyond all. He was the mighty God, of overwhelming power. He was the God Who was terrible in His holiness and uniqueness. And yet He was also the God Who is always faithful to His covenant. He was the God of chesed, ‘covenant love’, acting in lovingkindness through His covenant
For God as ‘the great — the mighty, the terrible’ compare Deu 10:17, and see Neh 1:5.
Neh 9:32
‘Let not all the travail seem little before you, that has come upon us, on our kings, on our princes, and on our priests, and on our prophets, and on our fathers, and on all your people, since the time of the kings of Assyria to this day.”
Up to this point all has been confession and acknowledgement of God’s goodness. They have entered deeply into the sins of their fathers, and they have acknowledged the past goodness of God. But now they make a request to God. They ask Him not to overlook what they have suffered, even though it has been deserved. This is the closest they get to asking YHWH to act on their behalf. They are sure that if He considers their problems He will act.
They ask Him not to overlook the greatness of their afflictions. Let it not seem little before Him. From the time when the first shadow of the Assyrian empire had loomed over their land, to the present time, they had suffered under the hands of mighty foreign overlords who had ruled over great empires. And in consequence all had suffered, including their kings. For this suffering had come upon all. None had been excepted. It had come on their kings and princes (their ruling authorities), it had come on their priests and prophets (their religious authorities), and it had come on all God’s people. All had suffered together. None had been exempted.
Neh 9:33
“However, you are just in all that is come upon us, for you have dealt truly, but we have done wickedly;”
Yet they assured Him that they were not blaming Him for what had happened. They acknowledged that they had been receiving the just reward for their sins. God was ‘in the right’. In bringing this on them He had acted justly, for they had behaved wickedly. They had reaped what they had sown. Thus their request was made humbly, acknowledging their own guilt. They were relying on His compassion and mercy, and on His covenant love and faithfulness, so often revealed in the past.
Neh 9:34
“Neither have our kings, our princes, our priests, nor our fathers, kept your Law, nor listened to your commandments and your testimonies with which you did testify against them.”
They admitted to Him that from the highest to the lowest they had not kept His Law in their hearts, they had not listened to His commandments, they had not responded when He had borne witness against them. They had continued on impervious to their sin. The omission of ‘prophets’ in contrast with Neh 9:32 may be in acknowledgement of the fact that the true prophets were God’s mouthpieces who did heed the word of God.
Neh 9:35
“For they have not served you in their kingdom, and in your great goodness that you gave them, and in the large and fat land which you gave before them, nor did they turn from their wicked works.”
They agreed that when they had had their independence they had not served Him in their kingdom that He had given them. They had not responded to the great goodness that He had shown toward them in giving them so much. They had not had the proper gratitude for the prosperous land that He had bestowed on them. They had refused to turn from their wicked works. Thus they recognised that they had brought on themselves their subsequent subservience to great foreign kings. Their whole history testified against them.
Neh 9:36
“Behold, we are servants this day, and as for the land that you gave to our fathers to eat its fruit, and its good, behold, we are servants in it.”
And they called on God to recognise that because of their failures they were servants in what should have been their own land. They who should have been servants of YHWH, were servants of mere men. And as a result their produce largely went into the storehouses of the Persian kings, whilst they worked as servants. God had intended that they be independent and enjoy the fruits of the land (Neh 9:25). Instead they were servants and had to pay their produce to others. They were not enjoying the full benefits of the covenant.
Neh 9:37
“And it yields much increase to the kings whom you have set over us because of our sins, also they have power over our bodies, and over our cattle, at their pleasure, and we are in great distress.”
It was not that their God-given land was unfruitful. It was just that the fruitfulness was enjoyed by others, who had been set over them because of their sins. And those kings who had been set over them not only enjoyed the fruits of their land, but they also had personal authority over them as much as they desired. They could use them as they would (as Solomon had once used the Canaanites). And they had authority over even their cattle. All were subject to the pleasure of the king of Persia. And in consequence they were in great distress for the tribute was heavy, and their treatment by their neighbours hard (compare Neh 1:3). Their lot was not an easy one.
This was on the one hand an acknowledgement before God that they were deservedly suffering for their sins. But on the other it may be seen as a plea to YHWH to consider their invidious position. They probably considered that what they were about to do was, as it were, a first step on the way back to God acting on their behalf.
It should be noted that these were not words of rebellion, nor would they have been seen as such by the kings of Persia. They too believed that they were successful because the gods were on their side. They would not have cavilled at the idea that Judah were suffering for their sins, and that that was why Persia were triumphant. They thought it themselves.
Neh 9:38
“And yet for all this we make (cut) a sure agreement, and write it, and our princes, our Levites, and our priests, set their seal to it.”
And in consequence of their situation they now affirmed that they would enter into a sure and certain agreement with God, and write it down and set their seals on it. It was a wholehearted recommitment to God. Furthermore all would be involved, they themselves, and their princes, their Levites, and their priests. The whole new nation were making a commitment to God. The priests are mentioned last because they have as yet not been brought into the action which has been by people and Levites. But as Israel’s representatives before God they would necessarily be involved.
The use of the word ‘sure agreement’ rather than covenant probably recognises that this was their own agreement with God, rather than His official covenant. But the fact that it was ‘cut’ (a regular covenant term) makes clear that it was from their point of view a covenant. It will be noted that there is no suggestion that God was directly involved in its making.
The Names Of Those Who Sealed The Sure Agreement.
The agreement having been put down in writing it was sealed by the leading men of the priests, the Levites and the people who are named below. Many signed in their family name. Others in their own name. (Although some may have taken their family name as their own on becoming head of the family). It was a most solemn document. Something of what it contained is described in Neh 9:29 onwards, but the main principle behind it was that they swore to walk in God’s Law and obey all the commandments of YHWH. The reading of the Law was coming to its fruition.
The gathering of chief men for the sealing ceremony must have been an impressive occasion as each chief man stepped forward and put his seal on the scroll.
Fuente: Commentary Series on the Bible by Peter Pett
(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.
Here is contained the great request Israel had to make to the covenant God of their fathers. They acknowledge God’s justice in all that was come upon them. But they still plead for mercy on the ground of God’s covenant. And the chapter closes with an account of the solemn sealing of the covenant anew by the princes, Levites, and Priests. So that here is a vast deal of gospel in this transaction. For whether the whole body of Israel were so well informed of the grand features of the covenant, as to eye the Lord Jesus as the sum and sub stance of all, is not to the purpose. It is sufficient to us in proof, that the Lord’s eye was upon it to this one end. God had given his dear Son for a covenant to his people. And in the publication of this covenant to Abraham and his seed, certain it is that the charter of it ran in these words; In thy seed, which is Christ, shall all the families of the earth be blessed. Gal 3:16 , with Gen 17:1-8 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Neh 9:32 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.
Ver. 32. Now therefore, our God, the great, the mighty ] It is a high point of heavenly wisdom, in the beginning of our petitions, to propound God to ourselves under such holy notions and fit expressions, as wherein we may see an answer to our prayers, as here. See Neh 1:5 .
Let not all the trouble
Seem little before thee
That hath come upon us
Since the time of the kings of Assyria
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Neh 9:32-37
32Now therefore, our God, the great, the mighty, and the awesome God, who keeps covenant and lovingkindness,
Do not let all the hardship seem insignificant before You,
Which has come upon us, our kings, our princes, our priests, our prophets, our fathers and on all Your people,
From the days of the kings of Assyria to this day.
33However, You are just in all that has come upon us;
For You have dealt faithfully, but we have acted wickedly.
34For our kings, our leaders, our priests and our fathers have not kept Your law
Or paid attention to Your commandments and Your admonitions with which You have admonished them.
35But they, in their own kingdom,
With Your great goodness which You gave them,
With the broad and rich land which You set before them,
Did not serve You or turn from their evil deeds.
36Behold, we are slaves today,
And as to the land which You gave to our fathers to eat of its fruit and its bounty,
Behold, we are slaves in it.
37Its abundant produce is for the kings
Whom You have set over us because of our sins;
They also rule over our bodies
And over our cattle as they please, So we are in great distress.
38Now because of all this We are making an agreement in writing; And on the sealed document are the names of our leaders, our Levites and our priests.
Neh 9:32-37 These verses deal with the period of the United (Saul, David, and Solomon) and Divided Monarchy (Israel until 922 B.C. and Judah until 586 B.C.).
Neh 9:32 our God, the great, the mighty, and the awesome God, who keeps covenant and lovingkindness Again the character and faithfulness of YHWH, in contrast to His people, is emphasized (cf. Neh 9:33). This is the recurrent theme.
The term great (BDB 152) is attributed (1) several times (cf. Neh 1:5; Deu 7:21; Deu 10:17; Psa 77:13; Psa 95:3; Jer 32:18; Dan 9:4); (2) to Elohim (cf. Neh 8:6; 2Ch 2:5); and (3) to YHWH (cf. Exo 18:11; 1Ch 16:25; Psa 48:1; Psa 96:4; Psa 99:2; Psa 135:5; Psa 145:3; Jer 10:6). God’s power is great (Num 14:17); God’s name is great (2Sa 7:26; 1Ch 17:24); God’s works are great (Psa 92:5).
The term awesome (BDB 431, KB 432, Niphal PARTICIPLE) is used in several but related senses in connection to God.
1. God’s redemptive acts (e.g., Deu 10:21)
2. description of God Himself (e.g., Deu 7:21; Deu 10:17; Neh 1:5; Neh 4:18; Neh 9:32)
a. of His name (e.g., Deu 28:58)
b. of His appearance (e.g., Jdg 13:6; Isa 64:3).
Humans tremble or should tremble at the presence or even mention of the God of creation.
The last two in the list are synonymous. God’s power is established by His faithfulness (see Special Topic: Lovingkindness [Hesed] ) to His promises. These last two characteristics often appear together (cf. Neh 1:5; Neh 9:32; Deu 7:2; Deu 7:9; Deu 7:12; 1Ki 8:23; 2Ch 6:14; Dan 9:4).
A good article on the relationship between berith (covenant, see Special Topic: Covenant ) and hesed (lovingkindness) is EdmundJacob, Theology of the Old Testament, pp. 103-107.
from the days of the kings of Assyria to this day Assyria took the Northern Ten Tribes captive in 722 B.C. For a list of their kings in sequence see Appendix.
Neh 9:33 You are just in all that has come upon us The consequences for covenant violation are clearly spelled out in Deuteronomy 27-29. God’s judgments are both judicially fair and redemptively purposeful.
Neh 9:35 the broad and rich land The Promised Land could hardly be characterized as spacious, so it must be used metaphorically for a place of freedom (cf. Exo 3:8).
Canaan was a very fertile land in Moses’ day (cf. Exo 3:8; Exo 3:17; Exo 13:5; Num 13:23; Num 13:27).
Neh 9:36 Behold, we are slaves today This refers to the continuing domination, albeit benevolent, under Persia.
Neh 9:38 we are making an agreement in writing Although the word covenant is not used here, a similar but rare word is employed. The term agreement is really from the Hebrew root amen and should be translated firm agreement (BDB 53). The verb making is the Hebrew term to cut (BDB 503, KB 500, Qal ACTIVE PARTICIPLE). This is often associated with the common phrase to cut a covenant.
Neh 9:38 to Neh 10:27 leaders, Levites, priests The leaders are mentioned in Neh 10:1; Neh 10:14-27; the Levites in Neh 10:9-13; and priests in Neh 10:2-8 (cf. Neh 12:1-7). There has been much discussion among scholars whether individuals or families are listed. It is also unusual that Ezra is not mentioned, however, he was a member of the first named priestly family (Seraiah).
DISCUSSION QUESTIONS
This is a study GUIDE commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. How are Neh 9:1-2 related to the Day of Atonement?
2. Is confession individual or corporate or both? How does this affect the way we pray/confess today?
3. Who verbalizes the Psalm (Neh 9:5-32)?
4. How is the group on the platform in Neh 9:4 related to the group speaking in Neh 9:5?
5. Outline the different periods of Israel’s history alluded to in the Psalm.
6. Why is Neh 9:17 so important?
7. Explain the OT concept of Spirit. How do Neh 9:20 and Neh 9:30 relate?
8. Explain the significance of Neh 9:31.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
mercy = lovingkindness, or grace.
and. Some codices, with six early printed editions, omit this “and”.
Fuente: Companion Bible Notes, Appendices and Graphics
Neh 9:32-38
Neh 9:32-38
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.
E.M. Zerr:
Neh 9:32. This plea does not deny any of the sins of the nation for which it had been punished. It is a plea for mercy and relief from the trouble. Terrible God means he is a God to be feared or respected, because he is a terror against evil. Keepest covenant and mercy. God never breaks his covenant with his people, but they often do so with him. In that case it would be just to reject them, but mercy intercedes in their behalf and gives them another chance to serve the Lord.
Neh 9:33. The speakers confessed that God was just in what he had brought upon them in the way of punishment. That does not mean, how ever, that they had received all that justice would have demanded. The reason they had not was the mercy of God.
Neh 9:34. No class of the nation, whether official or private person, had kept the law. This fact will be noticed in many places when we come to the prophetic books. But while all were guilty, the leaders were held chiefly responsible because of their position of authority which gave them some advantages over the people.
Neh 9:35. The advantages mentioned in a general way in the preceding verse are specified in this. Their dom. and large and fat land made them king- especially responsible because of special opportunities for doing the service of God. The same principle was taught by Christ in Luk 12:48.
Neh 9:36-37. We are servants; but they were not bondservants. The end of the 70 years of captivity brought an end to their service of that class. But the land was still in the possession of the foreign powers, and the Jews were enjoying it by the favor of those powers. The land was productive after the period of the 70 years of rest. In fact that was the purpose God had for requiring the rest of every 7th year, that the land might become more productive of the necessities of life (Lev 25:6). The captivity gave the land this rest so that at the time this great speech was being made the land yielded much increase. But the Jews were enjoying it at that time as a favor from the heathen only. That made them virtual servants, whereas they should have been using it as if the land belonged to them. Such a privilege was the purpose of God upon the return from captivity and readjustment of all affairs. That readjustment was to come upon condition of a complete reformation of the nation. Such a work was in the intentions of the nation, and they made their long and penitent prayer and confession preparatory to a solemn covenant (or promise) to comply with the requirements of the law.
Neh 9:38. The prayer and speech concluded with an expressed determination to make the promise official and binding by seal or signatures. That could be done either by literally writing their names to the document, or by publicly authorizing Nehemiah and Ezra to put their names down.
Fuente: Old and New Testaments Restoration Commentary
our God: Neh 1:5, Deu 7:21, Psa 47:2, Psa 66:3, Psa 66:5
keepest: Deu 7:9, 1Ki 8:23, Dan 9:4, Mic 7:18-20
trouble: Heb. weariness
little before thee: Lev 26:18, Lev 26:21, Lev 26:24, Lev 26:28, Ezr 9:13
come upon us: Heb. found us
on our kings: 2Ki 23:29, 2Ki 23:33, 2Ki 23:34, 2Ki 25:7, 2Ki 25:18-21, 2Ki 25:25, 2Ki 25:26, 2Ch 36:1-23, Jer 8:1-3, Jer 22:18, Jer 22:19, Jer 34:19-22, Jer 39:1-18, Jer 52:1-34, Dan 9:6, Dan 9:8
since the time: 2Ki 15:19, 2Ki 15:29, 2Ki 17:3, Isa 7:17, Isa 7:18, Isa 8:7, Isa 8:8, Isa 10:5-7, Isa 36:1 -Isa 37:38
Reciprocal: Gen 9:15 – remember Exo 18:8 – come upon them Exo 34:7 – Keeping Deu 3:24 – thy greatness Deu 10:17 – a great Deu 31:17 – befall them 2Ki 13:23 – because of his covenant 2Ch 29:6 – For our fathers 2Ch 33:11 – of the king Ezr 9:7 – Since the days Psa 9:13 – consider Psa 31:7 – for Psa 50:1 – mighty Psa 60:3 – showed Psa 99:3 – thy great Psa 106:6 – General Psa 119:153 – Consider Jer 2:26 – their kings Jer 3:25 – we and our Jer 10:6 – thou Jer 32:32 – they Lam 1:9 – behold Lam 3:19 – Remembering Dan 2:45 – the great
Fuente: The Treasury of Scripture Knowledge
A Call to Consecration
Neh 9:32-38
INTRODUCTORY WORDS
It would be impossible for us to study the Book of Nehemiah in the detail which it demands. We are necessarily limited in space, and must seek to grasp the deeper message which God has for us. It is our purpose today to carry you through the remaining chapters of Nehemiah in this, our third study of this marvelous message.
In beginning this study, we will give you some side lights on the 6th chapter under the theme, “The Tactics of the Enemies.” We remember how Nehemiah had come to Jerusalem in order to rebuild the walls. From the beginning he found many obstacles. Now, the walls are nearing completion, and as the enemy sees the goal in sight, they put forth every effort to hinder the completion of the great task.
1. Criticism and persecution. We noticed in former studies the plan of the enemy. They mocked Nehemiah and ridiculed him. This is still the natural strategy of Satan. The Bible tells us, that in the last days mockers will come.
2. Flattery and affiliation. When Sanballat and Tobiah and the rest of the enemies saw that the work was going on to a wonderful completion, they changed their tactics, and began to urge Nehemiah to come down and confer with them. Here are their words: “Come, let us meet together in some one of the villages in the plain of Ono.”
Such a message they sent to Nehemiah four times. If they could not succeed by ridicule and criticism, they would try to inveigle the leader of the Israelites into an unholy alliance and an evil affiliation with them. They would outwardly profess to be friends, and not foes. They would even offer to cooperate in ‘the work. They would use flattery instead of frowns.
Many a man of God has fallen under this attack of the enemy. Under great criticism and faultfinding he stood firm, but when he was approached with words of praise, and appointed to some place of honor by the enemy, he succumbed.
3. Misrepresentation. When the enemy found that their first two methods failed in the case of Nehemiah they began to threaten him. They sent him a letter which read, “It is reported among the heathen, * * that thou and the Jews think to rebel: for which cause thou buildest the wall, that thou mayest be their king, according to these words.”
They began to start false reports, and lies concerning Nehemiah’s objective, stating that he was against the king. We remember that this method was used against Christ. The rulers asked Him whether it was lawful to give tribute to Caesar, or not. They wanted Him to say it was not lawful. Then they would have accused Him before the king. However, had He said, “It is lawful,” they would have accused Him of being untrue to the Jews. The scribes and Pharisees never hesitated to say anything in their attempt to entangle Christ. They gave out ail kinds of false reports. They even said He was a winebibber and a drunkard.
We who serve the Lord may expect to be maligned and misrepresented.
4. They hired Nehemiah’s friends to scare him. This is seen in Neh 6:13 where we read of a certain Jew, “Therefore was he hired, that I should be afraid, and do so, and sin.” Satan is willing to turn from one method to another, and to work from any and every angle in order to swerve saints from their fidelity to Christ. If he cannot move them by criticism, or by flattery, or misrepresentation, he will work upon their friends to try to scare them away from their fidelity.
I. NEHEMIAH’S RESPONSE TO HIS ENEMIES (Neh 6:3; Neh 6:11)
To each attempt to drag Nehemiah into a conference with the enemy one message was sent in reply. Here it is: “I am doing a great work, so that I cannot come down.” When they tried to scare Nehemiah through a hired envoy, and to advise him to flee to the temple and shut the door because he was apt to be killed, he said, “Should such a man as I flee? and who is there, that, being as I am, would go into the temple to save his life? I will not go in.” In both of these attitudes Nehemiah has taught us striking lessons.
1. God’s call to service makes impossible any affiliation with the enemy. We are doing a great work, and what right have we to join hands with those who oppose it? Shall we step aside from our mission in order to advise with the enemy? Is the enemy ready and able to tell us how to do the work of God? We believe that God’s children should be so busy in service for Him, doing a great work, that they will have no time to confer with the enemy.
2. God’s call to service demands absolute loyalty. Nehemiah said, “Should such a man as I flee?” Beloved, if we are going to carry the banner of our Lord to successful victory, if we are going to complete the work which He gives us to do, we must not run away, at every flare of the enemy.
God give us men who would rather go into a lions’ den, than to refuse to pray; who would rather be cast into a burning furnace than to bow the knee to the gods of this earth.
We leave with the young people the message of Heb 11:32-40 as an example of loyalty and of service without fear.
II. READING THE LAW (Neh 8:1-2)
A wonderful day came in the experience of Nehemiah. It was when the walls were finished, the gates were swung, and the work done. Then, a great convocation was called. We ask you to turn aside with us and spend a little while as we join this great gathering of people.
Ezra now is seen as he brings in the Book of the Law of Moses, which the Lord had commanded to Israel. He stands upon a high pulpit of wood prepared for the purpose. There in the presence of all the people, the service proceeds.
1. Ezra read the law from morning until midday. What could he have done better than this? What can we, who preach, do better than to read the Word of God, and to teach it unto the people? The Bible is our food. It gives us strength, and builds up our spiritual lives. It lightens our pathway, and becomes a lamp unto our feet. The Bible transforms our lives as we ponder its pages and study its message. It is unto us as the snow that comes down, and as the rain from Heaven. As it touches our hearts it makes us fruitful in every good word and work.
2. The Levites caused the people to understand the Law. We find this in Neh 8:8 : “So they read in the Book in the Law of God distinctly, and gave the sense, and caused them to understand the reading.” This is another province, not only of the pulpit, but of every believer. We are all priests of God, and we should make the Word plain, read it distinctly, rightly dividing its message, and causing the people to know its testimony.
3. Ezra not only read from the Book, but, in Neh 8:6, we see that he blessed the Lord, the great God. Then all the people answered, “Amen, Amen, with lifting up their hands: and they bowed their heads, and worshipped the Lord with their faces to the ground.”
Let this be the object of our preaching, that we may lead the people into the sense of the nearness of God, and into the attitude of worshipful praise.
III. REJOICING IN THE LORD (Neh 8:10)
The first effect of the great gathering, and of the hours spent in reading of the Law to the people, was this: the people wept. They worshiped to be sure. They answered “Amen, Amen,” but, as they did this, the sense of their own sinful hearts overwhelmed them, and they wept.
Nehemiah immediately said unto them, “This day is holy unto the Lord your God; mourn not, nor weep.” It was a time for rejoicing. It was the time for praise. God had given them a wonderful deliverance, and had manifested His mercy. The walls were rebuilded; the gates were hung. Nehemiah, therefore, gave a command that the people should rejoice.
1. The call to joy. Is not this the voice of the New Testament? “Therefore being justified by faith, we have peace,” but, not peace alone, for, we “rejoice in the hope of the glory of God.” In Isa 55:1-13 we have much of sorrow, and of hunger and loss. It is thus that the chapter opens. Then in the middle of the chapter we pass through the wicket gate of confession and forgiveness, and into the joy of the Lord: “For ye shall go out with joy, and be led forth with peace: the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands.”
On the Day of Pentecost, they ate their meat with gladness and with singleness of heart, praising God.
2. Joy is the secret of strength. Do not overlook the last clause of Neh 8:10. “This day is holy unto our Lord: neither be ye sorry; for the joy of the Lord is your strength.”
When the Lord wanted to give victory to a certain army He put the singers and the instruments of music at the head of the army, and they went forth praising God. Another scripture says, “Rejoice in the Lord alway: and again I say, rejoice.” A saint has more power singing, than sobbing. We may weep over our sins, to be sure, but when our sins are gone, and our work is done, let us enter into His presence with singing.
IV. THE FEAST OF BOOTHS (Neh 8:14)
As the people read that day in the words of the Law they found where it was written that the Children of Israel should dwell in booths in the feast of the seventh month. Thus, in the seventh month, the command went forth that they should bring olive branches, and pine branches, myrtle branches, palm branches, and branches of thick trees, and make them booths. So they made booths, and for seven days they read the Book of the Law of God, and they kept the feast as a solemn assembly. We read in Neh 8:17, “And there was very great gladness.”
Beloved, this feast following the completion of the walls in the days of Nehemiah anticipates another day when Israel shall be saved from their enemies, and restored from among the nations whither they have been driven. In the city of Jerusalem, and throughout all the promised land, they will gather to keep the feast of tabernacles. That feast carries the message that “God * * will dwell with them.” It seems to say, “The Lord thy God in the midst of thee is mighty; He will save, He will rejoice over thee with joy; He will rest in His love, He will joy over thee with singing.” This is the meaning of the feast of booths.
To us, however, who are Christians, there comes the promise, “We will come unto him, and make Our abode with him.” The additional promise is given, “My Father will love him.” Do you marvel, therefore, at the statement of Neh 8:17, “And there was very great gladness”? Should we not have gladness in our hearts when the Lord dwells with us?
V. PRAYER AND FASTING (Neh 9:1-3)
We enter now into the 9th chapter where a solemn feast has been proclaimed, and the Children of Israel were called to confession. It is from this chapter that we have taken the subject of our study. Let us examine it under four suggestive headings.
1. Separation. The 2nd verse reads, “And the seed of Israel separated themselves from all strangers.” Is not this the first Divine call in consecration? When we speak of the word, “consecration,” we think of “dedication,” or of “sanctification,” and this is well. However, dedication must at all times be preceded by separation. We must come out before we can come in. We must be “separated from” before we can be “consecrated to.” Separation is the call of the whole Bible. The very plight in which Israel had found herself in the days of Nehemiah, with her walls broken down and her gates burned, was due to the fact that she had mingled among the nations and had been untrue to her vows instead of being a people separated unto God.
2. Confession. The same verse that tells us they separated themselves, also tells us that they confessed their sins. Do you not think before we come into the presence of God for dedication and consecration, that we need to confess the evil of our lives. We who would come into the presence of God must come with clean hearts and pure minds. We must be washed of all our filthiness, and made clean. Our God is a holy God. As we approach His courts, our lips cannot be unholy.
3. Worship. Neh 9:3 says, “they confessed, and worshipped the Lord their God.” Beloved, a people who are separated, and cleansed, are ready to worship the Lord in spirit and in truth. In fact, do you think that any believer can come before God acceptable to Him, when his hands are stained with sin and his heart is impure?
4. Dedication. Following separation, confession, and worship, came one of the most remarkable prayers recorded in the Word of God. This we will develop under successive studies. However, at the close of the prayer comes, in Neh 9:38, this glorious statement, “because of all this we make a sure covenant, and write it; and * * seal unto it.” Here is a verse on consecration, and dedication unsurpassed in the Bible. God grant that we may make a sure covenant, and write it, and seal it in the sight of God.
VI. THE PRAYER OF THE LEVITES (Neh 9:6-7)
We now enter into the marvelous prayer which stands before us in such beauty and power. We cannot develop it as we would. However, we will consider it from two viewpoints: (1) From the viewpoint of adoration-the attitude of the people toward God, (2) We will consider the same prayer from the attitude of confession of sins. On the former, we have three things to say.
1. God was worshiped as Creator. This is set forth in the opening verse of the prayer. First, there is the salutation which reads: “Bless the Lord your God for ever and ever: and blessed be Thy glorious Name, which is exalted above all blessing and praise.” Then comes the acknowledgment of God as Creator: “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.”
How marvelous are these words! How great was their spirit of worship! Thus do we need always to approach the Father.
2. God was recognized as the Founder of the nation. Neh 9:7 follows the acclamation of God the Creator, and the prayer continues thus: “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.” Thus they recognized their own nationality as beginning under the hand of God.
3. God was ascribed as Israel’s deliverer. Neh 9:8-15 tell of how wonderfully the Lord brought Israel out of Egypt, how He showed his sons unto Pharaoh, how the sea divided, and how they were led out by God. They tell of how the Lord conducted them by the pillar of cloud and of fire, of how He spake unto them on Mount Sinai, and made known unto them His statutes and laws; and of how He gave them bread from Heaven for their hunger and water out of the rock for their thirst.
When we pray, would that we might utter such praise as this: “O that men would praise the Lord.”
VII. THE CONFESSION OF SIN (Neh 9:16; Neh 9:26; Neh 9:33)
In the remarkable prayer before us the Levites first praised God as Creator, then as their Deliverer, and then afterward they confessed their sins.
1. They acknowledged the sins of their fathers. Neh 9:16 says, “Our fathers dealt proudly, and hardened their necks, and hearkened not to Thy commandments, and refused to obey, neither were mindful of Thy wonders that Thou didst among them; but hardened their necks.”
In this confession of their sins they acknowledged that God was gracious and ready to pardon; merciful, slow to anger, and of great kindness; for, in spite of the sins of their fathers, when they cried unto God, and God forgave them, and, when they acknowledged their sins God delivered them.
2. They confessed their own sins. Let us quote for you Neh 9:33 : “Thou art just in all that is brought upon us: for Thou hast done right, but we have done wickedly.”
Beloved, if we want to have victory in prayer, we will never find it in self-justification. In the prayers of that day, the people acknowledged God’s graciousness to Israel of old when they had sinned. They also acknowledged that their own plight was due to their own wickedness. They, nor their kings, nor their princes, nor their priests had kept the Law, nor hearkened unto God’s testimonies. It was for that cause they acknowledged that their city had been taken, her walls had been thrown down, and her people had been led into captivity.
Beloved, our great plea in this matter to young people, is that you will make a full consecration, and will acknowledge your own sins. If we have sinned, let us confess it. If there is evil in our lives, let us put it far from us. As we stand before God, let us, likewise, confess His goodness and His greatness. Let us thank Him for all His mercy, and then with all this done, let us do what they did in the days of Nehemiah. Let us make our covenant. They wrote down their names. Will you, on the flyleaf of your own Bible, write down your covenant of consecration? Will you put in writing that from this day your life will be His, and His only? Then, seal it with your signature, and every day henceforth as you open your Bible and your eye falls upon your pledge, you will remember the day you placed your all on the altar.
AN ILLUSTRATION
Nehemiah was Israel’s stay. He was like an Alpine guide who safely holds the travelers about to fall away.
When travelers climb uncertain, dangerous precipices in Switzerland, they frequently go tied together and all fastened to the guide, who steps carefully and climbs most cautiously up and down the dangerous part of the mountain.
A company of tourists climbing one day made rapid progress until suddenly one of them slipped. He pulled down the second, and he the third, and so on until it seemed as if all would be dashed to death, over the precipice. But the guide knew exactly what to do. With gigantic strength he wielded the peculiar ice-pick that he carried, and struck it deep into the ice; and, when the strain came upon him, the rope tightened and all were saved.
We are thus bound together by the cord of influence. One slipping is likely to pull down another, but it is a possible thing for the awful power of the downward tendency to be averted if just one man in a company or one member in a household is planted firmly on the Rock of Ages. Whether we will or no, we are our brother’s keepers.-J. W. Chapman.
Fuente: Neighbour’s Wells of Living Water
Neh 9:32-33. Who keepest covenant and mercy He adds mercy, because the covenant in itself was not a sufficient ground of hope, because they having so basely broken it, God was discharged from keeping it, and therefore they flee to his free and rich mercy for relief. Howbeit, thou art just in all that is brought upon us We cannot complain of any of thy dispensations toward us, for the whole series of our history shows that thou art just in all thy ways toward the children of men. It becomes us, when we are under the rebukes of Providence, be they ever so sharp, or ever so long continued, still to justify God, and to own we are punished less than our iniquities deserve.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
9:32 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 {i} kings of Assyria unto this day.
(i) By whom we were led away into captivity and have been appointed to be slain, as in Ezr 3:13.