Exegetical and Hermeneutical Commentary of Nehemiah 9:38
And because of all this we make a sure [covenant], and write [it]; and our princes, Levites, [and] priests, seal [unto it].
38. Chap. Neh 10:1 in Heb.; so Luther. The A.V. and R.V. follow the division of the Vulg. and LXX.
And because of all this ] R.V. And yet for all this. R.V. marg. ‘Or, because of ’. The relation of this sentence to the preceding confession is not certain. This uncertainty has given rise to the doubt whether chap. 9 should not have closed at Neh 9:37. The English translation treats the verse as the concluding sentence of the Confession. The A.V. rendering ‘And because of all this’ refers back to the whole summary of Israelite history (7 37), i.e. ‘because of Jehovah’s mercy in spite of our disobedience.’ The R.V. rendering ‘And yet for all this’ refers especially to the concluding words, describing the sorrows and afflictions which had come upon the people, i.e. ‘And yet in spite of all this oppression our faith in God’s mercy is unshaken, and in proof thereof we sign the covenant.’ This explanation, which is preferable, seems to derive support from other passages where the same prep. and pron. occur. Cf. Isa 5:25; Isa 9:12, ‘For all this his anger is not turned away.’ Job 1:22, ‘In all this Job sinned not.’
The view that the verse resumes the narrative of Neh 9:1-5 is very improbable on account of the use of the 1st pers. plur., which has not been employed in this section (chaps. 8 and 9).
The Massoretic division into chapters, which begins chap. 10 with this verse, severs the connexion with the previous verses. It was perhaps considered that a more considerable break should be introduced between the conclusion of the Confession and the signing of the Covenant. The Massoretes regarded the present verse as Nehemiah’s preface to the new section.
sure ] R.V. marg. ‘Or, faithful ’. The words ‘a sure covenant’ render the Hebrew ‘’emanah,’ which elsewhere in the O. T. is only found in Neh 11:23, ‘a settled provision’ (marg. ‘a sure ordinance’). The regular phrase for ‘making’ (lit. ‘cutting’) a covenant (cf. Neh 9:8) occurs; and there can be no doubt of its meaning here. LXX. . Vulg. ‘percutimus foedus.’ The Covenant is not between Ezra and the people, but between the people and Jehovah.
our princes, Levites, and priests ] R.V. our princes, our Levites, and our priests. The position of the Levites between the ‘princes’ and the ‘priests’ deserves notice, as it illustrates the prominence of the Levites in the movement.
seal unto it] R.V. marg. ‘Or, are at the sealing ’. The A.V. rendering suggests the idea of a seal being affixed by each of the chief representatives. But the meaning is rather that the document having been prepared and rendered official by the addition of the seal, the leaders of the people were ‘upon’ the sealed writing, viz. they either appended signatures as witnesses, or made marks to endorse the document and to testify to their approval. In many of the Assyrian tablets, recording business transactions, the marks of the thumb-nails of the witnesses still attest the fact of their presence and approbation.
The National confession ( Neh 9:5-38) is thus brought to a conclusion in Neh 9:38 as abruptly as it was begun in Neh 9:5. It consists of four portions, (1) Neh 9:5, the opening ascription; (2) 6 31, the summary of Israel’s religious history; (3) 32 37, the prayer of deprecation and submission; (4) 38, the announcement of the national covenant. This strikingly practical termination of the Confession is very characteristic of the movement headed by Ezra and Nehemiah. Repentance is to take shape in immediate action.
The summary of past history should be compared with that in Psalms 105, 106, 135, 136. It is expressed for the most part in general terms. The only individuals of the chosen people mentioned by name are Abram (Neh 9:7), and Moses (Neh 9:14); but the events recorded in the Pentateuch which are here alluded to are numerous (1) the call of Abram from Ur; (2) the change of name to Abraham; (3) the covenant with Abraham; (4) the overthrow of Pharaoh and the crossing of the Red Sea; (5) the pillar of cloud and fire; (6) the giving of the law on Mt Sinai; (7) manna; (8) water from the rock; (9) the golden calf; (10) the defeat of Sihon and Og. The possession of the land ( Neh 9:24-25) and the sending of the judges (Neh 9:27) are mentioned, but with much less definiteness.
It is strange that we have no mention of Joshua, Samuel, David or Solomon. But very probably the reason of the omission is that the contents of the Pentateuch in the age of Nehemiah were alone regarded as sacred Scripture. Reference to subsequent events and later names would not carry the same weight. These would not be so familiar to the people, and would not carry with them the authority of Divine teaching which already belonged to the ‘Law.’
Fuente: The Cambridge Bible for Schools and Colleges
Seal unto it – The exact force of the phrase used is doubtful; but its general sense must be that the classes named took part in the sealing. It was usual in the East to authenticate covenants by appending the seals of those who were parties to them (see Jer 32:10).
Fuente: Albert Barnes’ Notes on the Bible
Neh 9:38
And because of all this, we make a sure covenant, and write it.
Covenanting with God
It may be asked, Are Christians of the present day expected to enter into such covenants? To this we reply both yes and no. Yes, if regard be had to true heart-consecration to the Lord. No, if it be a mere matter of form, a source of bondage or a minister to spiritual pride. If we mistake not, some of the Churches of New England have a form of covenant which each new adherent is required to sign, and we know that the esteemed President Edwards advocated the making of written covenants between individual Christians and the Almighty. In reference to this each must exercise his own judgment as before God. (W. P. Lockhart.)
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Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 38. Our princes, Levites, and priests, seal unto it.] Persuaded that we have brought all the miseries upon ourselves by our transgressions, feeling much and fearing more, we make a covenant with thee to devote ourselves to thy service; to do with us as thou pleasest. From this sealing we learn that at this time the government of the Jews was a mixed aristocracy; composed of the nobles for the civil department, and the priests and Levites for the ecclesiastical.
This was not mixing the Church with the state, or the state with the Church: both were separate, yet both mutually supported each other. The state never attempted to model the Church according to its own mind; because the Church had been founded and regulated by God, and neither its creed nor its ordinances could be changed. The Church did not meddle with the state, to give it new laws, new ordinances, or new officers. Therefore the one could not be jealous of the other. Where this state of things prevails, every public blessing may be expected. In every state God says to the governors and the governed: “Render to Caesar the things which are Caesar’s, and to GOD the things which are GOD’s.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Because of all this; because all this misery lies upon us for our sins, we do heartily repent of them, and resolve to forsake them. Or, we faithfully promise and engage ourselves to future obedience.
Fuente: English Annotations on the Holy Bible by Matthew Poole
38. we make a sure covenant, andwritethat is, subscribe or sign it. This written documentwould exercise a wholesome influence in restraining theirbackslidings or in animating them to duty, by being a witness againstthem if in the future they were unfaithful to their engagements.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And because of all this,…. Of all this distress, and that it might be removed, and be clear of it; or “in all this distress and evil”, as Jarchi and Aben Ezra, in the midst of it all:
we make a sure covenant; or faithfully promise to observe the law of God, and particularly put away strange wives, and not intermarry with the people of the land:
and write it; that it may remain and be a testimony against them should they break it, being their own handwriting:
and our princes, Levites, and priests, seal unto it; as witnesses of it, and thereby binding themselves to observe the same things; their names that sealed are given in the next chapter.
Fuente: John Gill’s Exposition of the Entire Bible
(38) Because of all this.On the ground of this confession, and to prove our sincerity.
Seal unto it.On the sealed [document]. Each party impressed his seal on moist clay, which was then hardened. Sometimes these seals were attached to the document by separate strings. In Nehemiah 11, those who sealed is, literally, those on the sealed [documents], in the plural.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
THE SEALED COVENANT, Neh 9:38 to Neh 10:27.
38. Because of all this In view of the people’s profound humiliation and penitence, as expressed in the preceding prayer. This verse properly belongs to chapter 10.
We make a sure covenant For the purpose of preserving and perpetuating the excellent feeling that now prevailed, the whole community entered at once into a written covenant to separate themselves from the heathen and remain true to Jehovah.
Seal unto it The word rendered seal is the passive participle sealed, and is evidently used in the sense of sealed instrument. Thus, literally, and upon the sealed, (document,) were our princes, Levites, priests; that is, the sealed instrument bore their names or signatures. Such solemn sealing of documents to ratify a treaty or covenant has been a custom in all ages.
Fuente: Whedon’s Commentary on the Old and New Testaments
Neh 9:38. We make a sure covenant, and write it It was but of little consequence what such a refractory people promised; for, what regard would they have to their own hand-writing, who would not regard the ten commandments written on tables of stone by the finger of God? It was, however, very useful that there should be a public instrument to convince them of their impiety, that, if they proved perfidious deserters, they might be publicly confounded by being shewn, under their own hands, their engagements to future fidelity. See Bishop Patrick.
REFLECTIONS.1st, Their feast of gladness is succeeded by a day of solemn humiliation. While we are rejoicing in the confidence of God’s reconciliation, we still need to remember our own evil ways, and abhor ourselves.
1. Every outward expression of sorrow bespoke the inward affliction of their souls for sin, while they appeared in the courts of the temple as penitents before God. Note; There are seasons, when, without ostentation, we may appear unto men to fast.
2. They put away their strange wives, in token of the sincerity of their humiliation. Some had kept them probably in secret, notwithstanding the former reformation, or had since relapsed into the same evil. Note; As long as acknowledged sin is harboured, communion with God is impossible, and the appearance of repentance is but hypocrisy.
3. They spent the whole day in religious exercises. Three hours they spent in hearing God’s law, and as many in prayer and confession; and this, probably, both morning and afternoon. Note; The more we are conversant in God’s word, the more deeply shall we see cause to lament over the evil of our fallen hearts.
2nd, The congregation being assembled, we have the names of the chief persons employed to lead the devotions of the people, and to be engaged in the word of God; together with the prayer which, probably, was composed by Ezra on the occasion; and, as so great a number of people could be scarcely supposed capable of hearing in one congregation, they might be divided into several, each with a Levite at their head; and yet thus uniting in the same humbling confession and supplication, with one voice, as well as one heart, glorifying God.
1. They open their prayer with solemn adoration to the self-existent Jehovah, the great creator and preserver of all, the only worthy object of worship in heaven and earth; and whose transcendant excellencies and unutterable glories infinitely exceed all the praises which men or angels can offer.
2. They recite, with deep gratitude, the manifold mercies that this great and gracious God had bestowed on them from the days of old; particularly the call of Abraham their great progenitor, and the performance of the covenant established with him and his seed. Abraham was by grace enabled to be faithful, and God had rewarded that fidelity in the accomplishment of all his promises to him and his posterity. Out of Egypt had God also wondrously delivered them, to the confusion and destruction of their enemies: through the wilderness had he led them safe from danger; never forsook them amid their multiplied provocations; provided them liberal supplies for all their wants; and, by daily miracles, fed and guided them in the way to the promised land. On Sinai he descended to promulge his law, so holy, just, and good; and to institute his gracious ordinances, particularly the sabbath, the distinguishing token of his separation of them to himself. Before them the Canaanites, though so mighty and numerous, had been expelled, and their rich land, where every earthly blessing abounded, given them to possess. There they forsook God, and provoked him with their iniquities; yet his patience endured: he sent them warnings; he received them whenever they turned to him; he multiplied his pardons; he raised them up judges to deliver them from their enemies, and recover them from their backslidings. All these instances of the divine goodness, while they deserved the most thankful acknowledgment, aggravated the evil of their sins; yet the past experience afforded them present hope, if they should, as now, fly to the God who is ever ready to pardon, merciful, and gracious. Note; (1.) The goodness of God is the great argument to lead us to repentance. (2.) In the midst of our deepest humiliations, we should never forget to mention the mercies for which we are indebted. (3.) Without some views of God’s rich grace, the sense of our sins would be likely to sink us into despair.
3. Amid their thankful acknowledgments, they intersperse their abasing confessions, as every mercy that they had received aggravated the guilt of their sins. From the beginning, the proud hearts of their fathers were too stubborn to bow in humble obedience: ingratitude, distrust, discontent, rebellion, idolatry, impudent opposition to God’s prophets, contempt, persecution, murder, and repeated relapses into the like abominations after repeated vows and repeated deliverances: all these things had marked the black catalogue of their fathers’ crimes; nor were they less culpable. We have done wickedly, and joined in the like provocations, the effects of which they were now suffering, just returned from the house of their prison, and still bearing the galling yoke of servitude upon their necks. Note; (1.) True penitents search out the aggravations of their sins, and seek not to exculpate themselves, but to justify God. (2.) Pride is at the root of all our sins. (3.) When we follow our fathers’ sins, it is just in God to visit their iniquities upon us. (4.) As the service of God is perfect freedom, a revolt from it will bring the soul into the most abject slavery.
4. They put up a word of petition, so short, as if they were afraid to ask for mercy who were conscious how little they deserved it; acknowledging the righteousness of God in all that they had suffered; only they presume to beg, that he would look upon their affliction, and say at last, It is enough. God, as the great and terrible God, might justly destroy them; but as the merciful covenant-keeping God, there was yet hope, and they were emboldened to pray. Note; (1.) The deepest and most dejecting views of our sins must not drive us from God in despondence, but to him in humble prayer. (2.) Remember me in mercy, is all that a sinner can say for himself. (3.) The covenant established in the glorious head of the church, Christ Jesus, affords hope to the penitent, when every thing else within and without him preaches despair.
5. As the conclusion of their prayer, they profess their solemn return to God; in writing renew their engagements to be faithful; and the princes, priests, and Levites subscribe the bond, as a testimony against themselves; and promise to their utmost to see it observed by the people. Note; True penitents not only confess their sins, but, through God’s grace, purpose, and are enabled, to renounce them.
Fuente: Commentary on the Holy Bible by Thomas Coke
REFLECTIONS
READER! there is a sweet improvement suggested to us in this solemn fast of God’s ancient people, which we shall do well to observe, for this will be to convert their afflictions into a source for our joy. I mean the sense they had of the long series of blessings shown to them and their fathers, and their sad use and abuse of them. And was Israel singular in this? May not you and I justly take up the same language? Have not our lives been marked with mercy? Our fathers and their fathers through every past generation; what do the histories of all speak, but the same solemn truth; God’s grace and man’s unworthiness. Hence the Psalmist, after a long and beautiful recapitulation of divine love and goodness, as manifested in the history of Israel, makes this charming observation; Whoso is wise will ponder these things; and they shall understand the loving kindness of the Lord. And Reader! if we ponder these things as they concern our own private history, depend upon it, like Israel, we shall discover God’s gracious tokens all the way along the path of life we have trodden; and his pardons and blessings in the midst of all our ingratitude, and rebellion, and sin.
But when the mind is oppressed and overwhelmed under such a sense of departures and backslidings from the Lord God of our fathers, what a relief is afforded in the contemplation of God’s covenant love in the person and work of the Lord Jesus Christ. How infinitely precious to every poor sinner becomes the view then of Jesus and his finished salvation? How delightful is it to take refuge in Jesus when under a conscious sense that I am nothing but sin, he is the Lord my righteousness; and he is made of God to all his people wisdom, and righteousness, sanctification and redemption. Oh! precious Redeemer! to thee I come; in thee my soul finds confidence. Thy blood and righteousness pleads more for thy people’s salvation than all their transgressions plead against them. Here then, do I desire, like the Princes, and Levites, and Priests of the congregation, to renew the covenant in thee, for thou art the whole of it, and set to my seal that God is true.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Neh 9:38 And because of all this we make a sure [covenant], and write [it]; and our princes, Levites, [and] priests, seal [unto it].
Ver. 38. And because of all this ] Our sin and misery.
We make a sure covenant
And write it
And our princes, Levites, and priests, seal unto it
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
And because, &c. Ezra chapter 10 in Hebrew text begins with this verse.
Princes. Nehemiah and Hananiah, if not others, were members of the royal family of Judah. See Neh 1:1. This chapter is parallel with the last chapter of Ezra (Neh 10:1-44). Consequently all beyond it is supplementary (chronologically). See note on Neh 9:1, the Structure on p. 617, notes on p. 618, and App-58.
Fuente: Companion Bible Notes, Appendices and Graphics
seal
See Neh 10:1.
Fuente: Scofield Reference Bible Notes
we make: Neh 10:29, 2Ki 23:3, 2Ch 15:12, 2Ch 15:13, 2Ch 23:16, 2Ch 29:10, 2Ch 34:31, Ezr 10:3
seal unto it: Heb. are at the sealing, or sealed, Neh 10:1
Reciprocal: Deu 29:10 – General Jos 24:25 – made 2Sa 5:3 – made 2Ki 11:4 – made a covenant 2Ki 11:17 – made a covenant Job 33:16 – sealeth Isa 44:5 – subscribe Jer 34:8 – had
Fuente: The Treasury of Scripture Knowledge
Neh 9:38. Because of all this we make a sure covenant Considering all this, they resolved to renew their covenant with God for better obedience, which they promise as the only remedy to procure perfect deliverance. And to make it more effectual, they seem to have declared this in the presence of God, at the conclusion of the foregoing confession and prayer. And write it It was but of little consequence what such a refractory people promised, even in writing; for what regard would they have to their own hand-writing, who regarded not the ten commandments, written on tables of stone by the finger of God? It was, however, very useful that there should be a public instrument to convince them of their impiety, that they might be publicly confounded if they proved perfidious deserters, by showing them their engagements, under their own hands, to future fidelity. And our princes, Levites, and priests, seal unto it Thus they would become witnesses against themselves if they dealt deceitfully.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Neh 9:38 to Neh 10:39. The Covenant.This section is probably originally from Ezras memoirs, though it has been considerably worked over, presumably not by the Chronicler, since he writes in the third person. It is, in the main, written in the first person plural, and may in its present form have come from some loyal follower of Ezra or Nehemiah who writes as representing one of the people. The special points of the covenant are the undertaking not to marry foreigners, to observe the Sabbath more strictly, to remit debts in the seventh year, to pay a third of a shekel to the Temple, to supply wood for burning the sacrifices, to offer all the first-fruits, and to give tithes; with all this cf. ch. 13.
Neh 9:38. And yet . . . this: better because of all this; these words are either intended to refer to the contents of Neh 9:6-37, but this gives no sense; or else they are meant to introduce what follows. The text, however, is not in order. The verse is probably an addition by the Chronicler, and the abrupt way in which it is introduced suggests that it was inserted after ch. 10 had found its way in here.
Neh 10:1. those that sealed: cf. Jer 32:14. The number of seals which in recent years have been discovered during the excavations on different ancient sites in Palestine shows that there is nothing improbable about what we are here told. Apparently a document of some kind was drawn up stating the nature of what was to be undertaken, to this the seal was appended by each man, who thereby bound himself. We know, however, too little about all this to picture to ourselves with any certainty the actual procedure. In the list that follows, twenty-one names are those of priests, seventeen those of Levites, in addition to which there are forty-four names of chiefs of the people (Neh 10:1-27). The rest of the people, not having any seal of their own, did not sign but took an oath to walk in Gods law (Neh 10:28 f.).
Neh 10:30. The first person plural is taken up here again and continued to the end of the section.
Neh 10:31. Cf. Neh 13:16 and see Lev 25:2-7.
Neh 10:32. This is a modification of the written law (Exo 30:11-16), according to which a half shekel was the amount due.
Neh 10:34. The mention of priests among those who were to supply wood shows that this section is not likely to have come from the Chronicler, to whom such a thing would have appeared unfitting.
Neh 10:37. the cities of our tillage: i.e. our agricultural villages.
Neh 10:39. the chambers . . .: i.e. the rooms situated round the sanctuary; cf. Neh 13:4-12.
Fuente: Peake’s Commentary on the Bible
9:38 And because of all this we make {n} a sure [covenant], and write [it]; and our princes, Levites, [and] priests, seal [unto it].
(n) Thus by affliction they promise to keep God’s commandments to which they could not be brought by God’s great benefits.