Chapter 9

1 A solemn fast, and repentance of the people. 4 The Levites make a religious confession of God’s goodness, and their wickedness.

1. The twenty and fourth day. The 24th of the 7th month (Tishri) in the 21st year of Artaxerxes I was October 19, 444 b.c. (According to the Jewish reckoning his 20th year had ended with the close of the 6th month, see pp. 101–103.)

Were assembled with fasting. It would seem to have been appropriate that the occasion described in chs. 9 and 10 should have taken place on the 10th of the month when they observed the great Day of Atonement (PK 665), the day of national humiliation and self-investigation. On that day, according to the law, every man was to search his own heart; whoever neglected to do so was to be cut off from Israel (Lev. 23:27–29). Certainly, under Ezra, the observance of the day would not be neglected. Whatever may have been the reason for postponing the event here described, the civil and ecclesiastical authorities appointed a day that had no traditional ritual of its own for the solemn act of penitence on which the heart of the nation was now set. The day chosen fell two days after the completion of the joyous Feast of Tabernacles, which closed on the 22d of the 7th month.

With sackclothes. On the use of sackcloth in mourning, see Gen. 37:34; 2 Sam. 3:31; 21:10; 1 Kings 21:27; etc. Putting earth or dust on the head was less common (1 Sam. 4:12; 2 Sam. 1:2; and Job 2:12).

2. Separated themselves. Compare ch. 10:28, from which it appears that the “strangers” were the heathen surrounding the state of Judah. This act represented a voluntary renunciation of all heathen customs and contacts (cf. 2 Cor. 6:14).

3. Stood up. That is, they remained in their places, and did not leave until the work of confession and penitence was complete. The Jews confessed their sins kneeling (Ezra 9:5), or prostrate (Ezra 10:1).

One fourth part. Anciently the Jews divided the day into four parts, each of about three hours’ duration. A similar division of the night is frequently alluded to in the NT (Mark 6:48; 13:35; etc.).

4. The stairs. Literally, “ascent,” by which probably the scaffold, or “pulpit,” of Ezra 8:4 is meant.

The Levites. The repetition of the names of the Levites in v. 5 shows that the invitation to praise God is distinct from the crying to God with a loud voice of v. 4. It seems that the Levites first cried to God by addressing to Him their confessions and supplications, and having done so, called upon the congregation to worship Him. Eight names of Levites are given in both verses, and five of them—Jeshua, Bani, Kadmiel, Shebaniah, and Sherebiah—are identical. That the three others are different should not be explained as scribal or editorial errors. There is a more simple explanation—the second group was composed, in part, of different Levites from the first group. Had they been the same both times, it would not have ben necessary for the author to repeat their names again so soon.

5. The Levites. See on v. 4.

Thy glorious name. The high honor due to the “name” of God is taught by the authors of Holy Scripture, from Mt. Sinai (Ex. 20:7) to the Isle of Patmos (Rev. 15:4), from the Pentateuch to the book of Revelation. The “glorious name” is an expression which occurs a few times in the Bible, but the exact Hebrew words used here are found elsewhere only in Ps. 72:19.

6. Thou, art Lord alone. Compare Ps. 86:10 and Isa. 37:16. In the latter passage the phraseology is almost identical.

The heaven of heavens. Compare Deut. 10:14; 1 Kings 8:27; Ps. 148:4. The expression has been explained as a term either for the highest heaven (see 2 Cor. 12:2) or for the universe as a whole. The latter interpretation seems to suit best the various passages where this phrase occurs.

All their host. Some have taken this to mean the stars, but the last clause of the verse seems to point to the angels as the host of heaven.

Thou preservest them all. The preservation of all created things by the Creator of the universe was certainly believed by all sacred writers, but never so clearly stated as here. The psalmist says, “Thou preservest man and beast” (Ps. 36:6), but this acknowledgment falls far short of the universal scope of the present passage. The power to preserve is no less important than the power to create.

7. Out of Ur of the Chaldees. See on Gen. 11:31; see also Acts 7:2–4.

Abraham. See on Gen. 17:5.

8. Madest a covenant. An allusion to Gen. 15:18–21; 17:7, 8. For additional mention of the Canaanite nations, see Ex. 3:8; Deut. 7:1.

Righteous. God is called righteous, for His commands and His character agree (see Deut. 32:4).

10. They dealt proudly. The “proud dealing” of the Egyptians is spoken of in Ex. 18:11.

Get thee a name. That is, He became known through the signs and wonders that He wrought in Egypt (see Ex. 9:16; 14:17; 15:14–16; etc.).

11. Divide the sea. The description of this event is found in Ex. 14:21, 22, 28; 15:19.

As a stone. This phrase and the term “mighty waters,” are taken from the “song of Moses” (Ex. 15:5, 10).

12. Thou leddest them. On divine guidance en route to Canaan, by means of miraculous tokens of the divine presence, see Ex. 13:21 and Num. 14:14.

13. Upon mount Sinai. The revelation of God on Sinai and the proclamation of the law described in Ex. 19 and 20. Compare also Deut. 4:36. On the various designations for the “law” see Ps. 19:9; 119:39, 44, 62, 63, 66, 68, etc.

14. Thy holy sabbath. The words chosen here imply that the Sabbath had existed before the lawgiving, which agrees with Gen. 2:2, 3 and Exe. 16:23. That Nehemiah considered the Sabbath command one of extraordinary importance is seen from the fact that it is the only command of the Decalogue specifically mentioned. It is declared to have been bestowed as a benefit by God upon the Israelites, inasmuch as they were to share in the rest of God on that day.

15. Bread from heaven. The manna has already been called the “bread of heaven” (Ps. 105:40), or the “corn of heaven” (Ps. 78:24). Now for the first time it is called “bread from heaven”—a phrase familiar to Christians by its use in John 6:32, 51, 58. For the provision of manna and of water from the rock for the support of Israel during their journey through the wilderness on the way to Canaan, see Ex. 16:4, 10–35; 17:6; Num. 20:8.

16. They and our fathers. The Heb. we, “and,” should here be rendered “even,” or “namely.” This verse alludes to the various rebellions, of which some are enumerated in succeeding verses.

17. In their rebellion. For the Hebrew word bemiryam, “in their rebellion,” seven Hebrew manuscripts read bemisrayim, “in Egypt,” with which the LXX also agrees. The whole passage then reads, “They appointed a captain to return to their bondage in Egypt.” The reference to the appointment of a captain is found in Num. 14:4.

A God ready to pardon. Literally, “a God of pardons.” The Hebrew word for “pardon” is rare, and occurs elsewhere only in Dan. 9:9 and Ps. 130:4. The remainder of the verse is parallel to Joel 2:13 and Jonah 4:2.

18. A molten calf. See Ex. 32:4.

Great provocations. A better translation would be “great blasphemies,” as the same word is rendered in Eze. 35:12.

20. Thy good spirit. The “good spirit” of God is mentioned also in Ps. 143:10, and the fact of God’s instructing and teaching men, in Ps. 32:8. Instruction by God’s Spirit is nowhere else distinctly mentioned in the OT, but is implied in Num. 11:17, 25, where God endowed the 70 elders with the Spirit of prophecy.

21. They lacked nothing. See Deut. 2:7; 8:4.

22. Corners. Heb. peХah, “corner,” may also be translated “side,” “fringe,” or “border.” Since the kingdoms of Og and Sihon here mentioned were border territories of Israel, peХah should be translated accordingly.

And the land. As in v. 16 the we, “and,” should be rendered “namely” or “even.”

23. As the stars of heaven. A reference to the promise made to Abraham (Gen. 15:5; 22:17). On the phenomenal increase of the children of Israel in Egypt, see Ex. 1:7, 12.

24. The Canaanites. Sometimes, as in v. 8, the “Canaanites” are spoken of as a single nation, along with other tribes. At other times, however, the term is used in a larger, inclusive sense for all the inhabitants of Canaan, of whatever tribe they might be. Here it is used in this wider sense.

25. Strong cities. Among the strong cities taken were Jericho (Joshua 6), Lachish (ch. 10:32), and Hazor (ch. 11:11), to mention only a few.

A fat land. Compare Num. 14:7, 8; Deut. 8:7–9; 2 Kings 18:32. On houses full of goods, see Deut. 6:11. The chief cultivated trees of Palestine were the olive, fig, apple, almond, walnut, mulberry, sycamore, and pomegranate. Date palms grew abundantly in the Jordan valley.

And became fat. Aside from this passage, the expression is used only in Deut. 32:15 and Jer. 5:28. A comparison of these texts shows that these words are never used in a flattering way but always in connection with reproof (see also Jer. 50:11; Eze. 34:20). Neh. 9:25 is no exception.

26. Cast thy law. See Eze. 23:35.

Slew thy prophets. Compare Matt. 23:37 and Luke 11:47. Zechariah, the son of Jehoiada, was put to death by Joash (2 Chron. 24:22), and many prophets were slain by Jezebel (1 Kings 18:4). Jewish tradition claims that Isaiah, Jeremiah, and Ezekiel were murdered by fellow Jews, and others may have suffered a like fate.

27. Thou gavest them saviours. This and v. 28 refer to the time of the judges. In the Hebrew, Othniel and Ehud are called “saviours” (Judges 3:9, 15, “deliverer”); Shamgar, Gideon, Jephthah, David, and others were also liberators from foreign oppression. These men were raised up by God to save His people Israel from the heavy hand of their oppressors.

28. After they had rest. See Judges 3:11, 30; 5:31; 8:28; etc.

29. Withdrew the shoulder. The figure is of an ox shying from the yoke, and backing away when required to bear it. In Hosea 4:16 it is said that “Israel slideth back as a backsliding heifer” (see also Zech. 7:11). This and v. 30 apply to the time of the kings.

30. Many years. God was patient with the northern kingdom for more than two centuries, during which time 20 godless kings occupied the throne of Israel. He was equally forbearing with the southern kingdom, which He permitted to continue nearly 350 years. Many of Judah’s 20 kings grieved Him with their idolatry, and with crimes beyond measure.

Thy prophets. Compare 2 Kings 17:13, where almost the same words are used as in this passage (see also 2 Chron. 36:15, 16). There was almost a continuous succession of prophets from the time of Solomon to the Babylonian captivity, and beyond.

Besides prophets whose writings have come down to us and whose names are thus familiar to every reader of the Bible, there were such prophets as Ahijah the Shilonite, Iddo the seer, Shemaiah the prophet, Hanani, Jehu the son of Hanani, Elijah, Elisha, Micaiah the son of Imlah, Zechariah the son of Jehoiada, Huldah, and a number of nameless men of God who may also be classified as prophets. The Jews had ignored the exhortations constantly addressed to them by messengers of God.

Therefore God delivered His people into the hands of the heathen. This began with the invasion of the Assyrians, who eventually destroyed the kingdom of Israel, and culminated in the subjection of Judah by the Chaldeans. More recently the Samaritans and other surrounding nations had attacked the remnant of Israel.

31. Nor forsake them. In spite of these judgments, God, according to His promise (Jer. 4:27; 5:10, 18; 30:11; etc.), did not utterly forsake His people, nor make a full end of them. God’s merciful dealings with the transgressors was for the purpose of preserving a remnant through whom He might fulfill these promises.

32. The terrible God. Similar phraseology appears in Deut. 10:17 and Neh. 1:5. To those who reject His mercy God appears as Judge (see Rev. 6:14–17).

Who keepest covenant. This thought occurs also in Ps. 89:28 and Neh. 1:5.

The kings of Assyria. Shalmaneser III of Assyria—not mentioned in the Bible—records that he defeated Ahab, and forced Jehu to pay tribute to him and kneel before him. Tiglath-pileser III (called Pul in Babylonia) took tribute from Menahem (2 Kings 15:19, 20), and carried two and a half tribes into captivity (2 Kings 15:29; 1 Chron. 5:26). A third Assyrian king, Shalmaneser V, laid siege to Samaria (2 Kings 17:5–23) and most probably took it just before his death. A fourth, Senacherib, took all the fenced cities of Judah from Hezekiah and forced him to redeem Jerusalem by paying a great ransom (2 Kings 18:13–16). Another Assyrian king, either Esarhaddon or Ashurbanipal, took Manasseh as a prisoner to Babylon (2 Chron. 33:11). This was the last Assyrian expedition into Judah. The Lord, through Isaiah, called the Assyrian monarch “the rod of mine anger” (Isa. 10:5). For these contacts between Assyrian kings and the Hebrews, see Vol. II, pp. 159, 160.

33. Thou art just. Compare Deut. 32:4; Ezra 9:15; Neh. 9:8.

34. Neither have our kings. 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 those who had transgressed, though they shared in the sufferings that befell the nation.

35. In their kingdom. This refers to the time when Judah was an independent kingdom, not subject to a foreign power. But even when they were masters over their own land, the Jews rarely served the One who gave them their land; rather, they served the gods of the nations that later subjugated them.

36. We are servants. Since the children of Israel had refused to be servants of God, they were handed over to foreigners as slaves (see Jer. 5:19). For that matter, they still found themselves servants of a foreign power, the Persians, though God in His mercy had restored them a certain measure of independence and liberty. Compare 2 Chron. 12:8, where the service of God and “the service of the kingdoms of the countries” are contrasted.

37. Yieldeth much increase. That is, the Persian monarchs derived a large revenue from Judea. The amount paid by the small province of Judea is not known, but the satrapy “Beyond the River,” to which Judea belonged, paid annually 350 talents of silver (Herodotus iii. 91), or about 11.6 (10.9 metric) tons if in light talents, plus a large contribution in kind.

Dominion over our bodies. The Persians exercised the right to draft their subjects into military service, to fight on land and sea. Jews had no doubt taken part in the expeditions of Darius and Xerxes against Greece, and many may have been killed in some of the disastrous defeats the Persian armies suffered there.

Over our cattle. This refers to the fact that the foreign rulers took what they wanted, and the nominal owners had to be content with what was left. Though a man possessed great herds he could never know how much benefit would accrue to him from them. Beasts of burden were probably commandeered for military service.

Great distress. Since the rulers appropriated Jewish property at will, the yield of both the soil and the herd, this distress probably included dire poverty. The term also included the anguish of soul of a liberty-loving people as they suffered galling servitude on the land which was theirs by divine gift. Yet there is no murmur against God. His hand is plainly seen in all the suffering, and their bitterness is only self-reproach.

38. Seal unto it. Ancient documents were usually sealed. When the records were written in cuneiform on soft clay tablets (see Vol. I, pp. 110, 134, 139), cylinder seals were rolled over the moist clay of the tablets before baking. A document written on papyrus (see p. 417; Vol. I, pp. 30, 31) was rolled and folded up. A string was bound around it and a lump of clay put over the knot; then either a stamp seal was pressed into the clay or a cylinder seal rolled over it. Sometimes each party to the contract stamped his seal upon a separate piece of sealing clay which he then attached to the document by means of a string. Any number of seals could be attached in this way.

Ellen G. White comments

31–38DA 216

1, 2 PK 665

5, 6 PK 666

6     Ed 130; PP 115

13   PP 365

19–21PP 406

20   AA 53

38   PK 666