Nehemiah 9

Jon Norton

Nehemiah • Sermon • Submitted 7 years ago

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The People of Israel Confess Their Sin

Introduction

provide a huge response to the hearing of the Scriptures.

The returned Jewish exiles have found themselves moved to a place of joy, obedience, brokenness, repentance, and ultimately a commitment to a life of covenant obedience.

Scriptures. The returned Jewish exiles are moved to worshipful joy, eager obedience,

brokenness, repentance, and ultimately a binding commitment to a life of covenant

Chapter nine serves as the bridge between the joy and the binding commitment of renewed covenant.

obedience. Chapter nine serves as the bridge between the worshipful joy and the binding

It is here that the people were enduring the pain of healing – looking into the perfect mirror and seeing their shameful sin from their recent past to their earliest days as a nation.

commitment of renewed covenant. It is here that the people were enduring the kind pain of

healing – peering into the perfect mirror and seeing their shameful pocks of sin from recent

There was a consistency to the blessing and punishment they experienced as a people, but this examination of history was ultimately rooted in a greater consistency demonstrated by God whose person, works, and character were magnificently displayed before them too.

past to their earliest days as a nation. There was a consistency to the waves of blessing

and punishment they experienced as a people, but this examination of history was

The declared glory of God as recorded in when Moses was tucked into the rock and beheld but the passing glory of God was shown to have been true from the moment it was spoken to the day of this worshipful prayer.

ultimately rooted in a greater consistency demonstrated by God whose person, works, and

character were magnificently displayed before them too. The declared glory of God as

recorded in when Moses was tucked into the rock and beheld but the passing

Though broken, the response of worship was inevitable, as well as the longing to be identified in obedience to this most magnificent God.

glory of God was shown to have been true from the moment it was spoken to the day of this

Nehemiah 9:1–2 ESV

Now on the twenty-fourth day of this month the people of Israel were assembled with fasting and in sackcloth, and with earth on their heads. And the Israelites separated themselves from all foreigners and stood and confessed their sins and the iniquities of their fathers.

The Reformation Study Bible: English Standard Version (2015 Edition) Chapter 9

9:1 the twenty-fourth day of this month. October 31, 445 B.C. There is an interval of only one day before this further solemn assembly. The acts of humiliation and fasting resume after a period of postponement (8:9–18) because there has been no opportunity to express such corporate repentance.

were assembled. In 8:1 the people gathered to hear the law; here they gather to confess their sins in response to it (v. 3).

9:2 their sins … their fathers. Covenant transgression can be confessed only by the covenant people. See note on Ezra 9:7.

worshipful prayer. Though broken, the response of worship was inevitable, as well as the

A Humbled Assembly; 9:1-2.

longing to be identified in obedience to this most magnificent God.

So, after a season of submitting themselves in joyful obedience they returned to the Scriptures and the weight of conviction that the Scriptures produced when examining their hearts and the hearts of their fathers.

activities of chapter eight either would have finished on the twenty-second day of the

Therefore, without interruption, the narrative of chapter eight carried over to chapter nine with only a day of inactivity between them as the text begins addressing the events of the twenty-fourth day.

seventh month. Therefore, without interruption, the narrative of chapter eight carried over to

chapter nine with only a day of inactivity between them as the text begins addressing the

events of the twenty-fourth day.

This put the assembly of remorse, confession, and repentance only two days after the extended time of festal celebration, which has provoked some commentators to question the placement of this narrative.

extended time of festal celebration, which has provoked some commentators to question

However, this was the nature of the people’s engagement of the Scriptures and is wholly consistent with what would be expected as it was only in the beginning of the seventh month when the people had to be told to not mourn or weep.

the placement of this narrative. However, this was the nature of the people’s engagement of

the Scriptures and is wholly consistent with what would be expected as it was only in the

beginning of the seventh month when the people had to be told to not mourn or weep. So,

after a season of submitting themselves in joyful obedience they returned to the Scriptures

and the weight of conviction that the Scriptures produced when examining their hearts and

the hearts of their fathers.

There was likely a conflicting tension present and building as the people were properly celebrating and joyful earlier in the month, but also continuing to hear the Scriptures and continuing to feel the conviction of their offense before The LORD.

Here we can recall that they heard the Scriptures read and exposited for one day the people were prepared to mourn and lament their sin, but now they have just completed a week of consistent exposure to the Scriptures.

celebrating and joyful earlier in the month, but also continuing to hear the Scriptures and

people were prepared to mourn and lament their sin, but now they have just completed a

Now... this was the time to not only weep and mourn, but repent, and centering on God, to worship.

week of consistent exposure to the Scriptures. “And day by day, from the first day to the last

day, he read from the Book of the Law of God.”

Just as King Solomon eloquently articulated, “For everything there is a season, and a time for every matter under heaven....”

for every matter under heaven....” The time of the events of chapter eight

The time of the events of chapter eight were not a time to weep and mourn as the day was holy to the Lord God (8:9), therefore the people disciplined themselves for what was fitting and proper for that time.

were not a time to weep and mourn as the day was holy to the Lord God (8:9), therefore the

people disciplined themselves for what was fitting and proper for that time. Now... this was

Now... this was the time to not only weep and mourn, but repent, and centering on God, to worship.

the time to not only weep and mourn, but repent, and centering on God, to worship.

Now, who constituted this assembly?

were referenced as “the people of Israel” and the aforementioned events had just

It appears it was still the whole of the people as they were referenced as “the people of Israel” and the aforementioned events had just concluded.

concluded. Further, this would address the question of how conviction comes to a people

Further, this would address the question of how conviction comes to a people so comprehensively.

so comprehensively when by its nature conviction is an intensely personal experience. The

The answer would appear to be that the people who gathered as “one man” in chapter eight remained in the fact that they were operating as a singularly focused unit on the things of The LORD.

answer would appear to be that the people who gathered as “one man” in chapter eight

remained in their communal disposition – singularly focused as a unit on the things of The

LORD.

As stated, this was a dramatically different context than the preceding events that began with a holy day in which the people were not to mourn and were sent out to festal rejoicing-enjoying abundance and making sure others could too.

The people utterly humbled themselves with fasting, sackcloth, and dirt.

with a holy day in which the people were not to mourn and were sent out to festal rejoicing -

Acts not of penance or self-reconciling, but of brokenness and dependence on God.

enjoying abundance and making sure others could too.

penance or self-reconciling, but of brokenness and dependence on God. These were “...the

external marks of deep mourning and heaviness of heart.”3

These were “...the external marks of deep mourning and heaviness of heart.”

Sidebar: Inward Movement Demonstrated with Outward Action

Upon hearing of imminent judgment the king and people of Nineveh humbled themselves in a like manner: fasting and sackcloth ().

This external humbling was accompanied by inward repentance and the earnest petitioning of God for mercy. However, even in this severe situation that The LORD affirmed as genuine and robust repentance, there was no reference to putting dirt on themselves, the closest element was that the king sat on ashes ().

themselves in a like manner: fasting and sackcloth (). This external

humbling was accompanied by inward repentance and the earnest petitioning of

God for mercy. However, even in this severe situation that The LORD affirmed as

Upon hearing of the plot to exterminate the Jews, Mordecai tore his clothes and put on sackcloth and ashes and there was a desperate crying out to God amidst being heartbroken and in some measure afraid ().

genuine and robust repentance, there was no reference to putting dirt on

themselves, the closest element was that the king sat on ashes ().

Upon hearing of the plot to exterminate the Jews, Mordecai tore his clothes and put

The text explicitly states that there was mourning among the Jews ().

on sackcloth and ashes and there was a desperate crying out to God amidst being

heartbroken and in some measure afraid (). The text explicitly states

This mourning was accompanied by fasting, sackcloth, and ashes ().

that there was mourning among the Jews (). This mourning was

accompanied by fasting, sackcloth, and ashes ().

In preparation for intervening, Esther requested that the Jews fast and she and her companions would also fast - trusting God for a supernatural help ().

In preparation for intervening, Esther requested that the Jews fast and she and her

companions would also fast - trusting God for a supernatural help ().

David expressed being distressed over another’s sickness and he demonstrated how profound his distress was by wearing sackcloth, afflicting himself, fasting, and praying ().

David expressed being distressed over another’s sickness and he demonstrated

Daniel, examining the days of Israel’s time of judgment by exile, gave his attention to robust repentant praying for the nation and he identified this time as one of prayer and pleading for mercy with fasting and sackcloth and ashes ().

how profound his distress was by wearing sackcloth, afflicting himself, fasting, and

to robust repentant praying for the nation and he identified this time as one of prayer

Next, we see that in this time of great humiliation the Israelites also separated themselves from all foreigners.

from all foreigners.

and pleading for mercy with fasting and sackcloth and ashes ().

It appears that this separation from foreigners was a way of communicating separation from the idol worshiping and influences of those outside the covenant nation – effectively an expression of their being a holy and set apart people.

the idolatrous practices and influences of those outside the covenant nation – effectively an

Also, this was a time of corporate repentance – a time that Israel as a people needed to give attention to itself before God.

expression of their being a holy and set apart people. Also, this was a time of corporate

repentance – a time that Israel as a people needed to give attention to itself before God.

The people confessed their sins and the iniquities of their fathers, demonstrating that there was a two-part element to this time of confession.

Often times, we are forced to deal with the sins of our fathers, and our mothers.

was a two-part element to this time of confession. As the subsequent narrative will

As the subsequent narrative will demonstrate, this generation was connected to their forefathers.

demonstrate, this generation was inextricably connected to their forefathers.

From Hours of Reading to Hours of Confession and Worship; 9:3.

Nehemiah 9:3 ESV

And they stood up in their place and read from the Book of the Law of the Lord their God for a quarter of the day; for another quarter of it they made confession and worshiped the Lord their God.

Law of the Lord. It is read for about three hours, and then a further three hours are spent on responding in confession and worship.

The assembled people stood and read from the Book of the Law of The LORD their God for a fourth of the day.

a fourth of the day. The consensus among commentators was this would have been

As most commentators would agree. This is regarded as 3 hours. Stemming from a 12 hour day

approximately three hours. This would be a substantial amount of attention centered on the

This would be a substantial amount of attention centered on the Law of God, which was already the focus both when Ezra opened the Scriptures that we saw last week and also from the subsequent feast of booths.

Law of God, which was already the focus both when Ezra opened the Scriptures with the

people (8:1-3) and during the continued reading through the Feast of Booth (8:18).

For another quarter of the day, or the next three hours, the people confessed and worshipped The LORD their God.

This would appear to be the confession for themselves and their fathers and in view of the prior reading of the Law.

worshipped The LORD their God. This would appear to be the aforementioned confession

for themselves and their fathers and in view of the prior reading of the Law.

However, there was not only confession, but also worship, which would find a sweetness following the reading of the Scriptures and confession.

sweetness following the Scriptures and confession. It would appear that the tutor of the Law

It would appear that the tutor of the Law had its full affect and that they are expressing faith or exclusive confidence in God for forgiveness/reconciliation through the expression of worship.

had its full affect and that they are expressing faith or exclusive confidence in God for

forgiveness/reconciliation through the expression of worship.

Because the time of confession and worship were coupled together following the time of hearing/reading the Law, it would appear to have been in response to the hearing/reading of the Law.

hearing/reading the Law, it would appear to have been in response to the hearing/reading

This would have made the time in the Law proportionately longer, but it was the time in the Law that fostered the context of a mature/robust response of confession and worship.

of the Law. This would have made the time in the Law proportionately longer, but it was the

time in the Law that fostered the context of a mature/robust response of confession and

They would have understood their sin and what they were confessing to with proper precision and objective clarity.

worship. They would have understood their offense(s) and what they were confessing to

They would have known how to properly worship – who The LORD is, what he had done, the nature of his character, etc.

with proper precision and objective clarity. They would have known how to properly worship

– who The LORD is, what he had done, the nature of his character, etc.

Levitical Worship Leaders; 9:4-5.

Nehemiah 9:4–5 ESV

On the stairs of the Levites stood Jeshua, Bani, Kadmiel, Shebaniah, Bunni, Sherebiah, Bani, and Chenani; and they cried with a loud voice to the Lord their God. Then the Levites, Jeshua, Kadmiel, Bani, Hashabneiah, Sherebiah, Hodiah, Shebaniah, and Pethahiah, said, “Stand up and bless the Lord your God from everlasting to everlasting. Blessed be your glorious name, which is exalted above all blessing and praise.

v. 4 the stairs of the Levites. These may give access to the platform (as seen in chapter 8:4), or they may lead up to the temple.

Here there is a reference to the “stairs of the Levites,” but there was no consensus as what

Here there is a reference to the “stairs of the Levites,” but there was no consensus as what or where this would have been and no clear textual support.

or where this would have been and no clear textual support.

So, operating off what is clear it can be observed that the Levites were performing an act of spiritual leadership for the people and were positioned in the most effectual way.

it can be observed that the Levites were performing an act of spiritual leadership for the

There were two groups of Levites, and the first eight were personally named as serving in the capacity of crying out to The LORD their God.

people and were positioned in the most effectual way.

the capacity of crying out to The LORD their God.

Because of limited references and duplications of names without family associations identified, little is definitively known about these men beyond their service here.

identified, little is definitively known about these men beyond their service here.

In the second group of Levites, eight persons were again listed, but five of the names appear to be duplicates and were presumably the same persons.

appear to be duplicates and were presumably the same persons. These eight spoke to the

These eight spoke to the assembly and directed them to a worshipful response of blessing The LORD their God.

assembly and directed them to a worshipful response of blessing The LORD their God.

Gene Getz states that these two groups indicate the leadership of the actions of petition (crying out to God – group one in 9:4) and praise (blessing The LORD – group two in 9:5).

(crying out to God – group one in 9:4) and praise (blessing The LORD – group two in 9:5).4

The second group of eight Levites gave the charge to the people to arise and bless The LORD their God: “Stand up and bless The LORD your God from everlasting to everlasting.”

The second group of eight Levites gave the charge to the people to arise and bless The

LORD their God: “Stand up and bless The LORD your God from everlasting to everlasting.”

In this opening section, The LORD was being hallowed or worshipfully set apart and esteemed for his own sake independent of any stated acts or deeds.

esteemed for his own sake independent of any stated acts or deeds. “Blessed be your

“Blessed be your glorious name, which is exalted above all blessing and praise.” Esteemed, honored, adorned, or praised is The LORD’s glorious or magnificently distinguished name or identity.

glorious name, which is exalted above all blessing and praise.” Esteemed, honored,

adorned, or praised is The LORD’s glorious or magnificently distinguished name or identity.

The LORD’s glorious name is incomparably adorned or exalted above all blessing and praise.

There is nothing or no one that merits praise of even a like nature.

praise. There is nothing or no one that merits praise of even a like nature.

"Blessed be the Lord, the God of Israel, who alone does wondrous things.

glorious name forever; may the whole earth be filled with his glory! Amen and Amen!”

Blessed be his glorious name forever; may the whole earth be filled with his glory! Amen and Amen!”

Following the charge and blessing these Levites expressed a blessing of The LORD for his magnificent works from Creation, to the calling of Abram, and his just/righteous/holy/merciful care of Israel.

magnificent works from Creation, to the calling of Abram, and his

This affirmational blessing begins a worshipful prayer that effectively occupies the remainder of the chapter and finishes with a repentant petition for restoration, 9:5-37.

just/righteous/holy/merciful care of Israel. This affirmational blessing begins a worshipful

prayer that effectively occupies the remainder of the chapter and finishes with a repentant

petition for restoration, 9:5-37.

Finally, it needs to be noted that this second portion of 9:5 is regarded as an introduction or preamble to the prayer that follows as it was clearly distinct and even poetic.

preamble to the prayer that follows as it was clearly distinct and even poetic.5

A Psalm, A History, and A Covenant; 9:5

Nehemiah 9:5 ESV

Then the Levites, Jeshua, Kadmiel, Bani, Hashabneiah, Sherebiah, Hodiah, Shebaniah, and Pethahiah, said, “Stand up and bless the Lord your God from everlasting to everlasting. Blessed be your glorious name, which is exalted above all blessing and praise.

A Psalm, A History, and A Covenant; 9:5-10:39.

Nehemiah 9:5

Before examining elements of the remainder of the passage it is important to understand this passage’s place in the larger framework of the surrounding context within the book, including the covenant to follow in chapter ten.

Before examining elements of the remainder of the passage it is important to understand

this passage’s place in the larger framework of the surrounding context within the book,

The following are three facets by which this passage can be examined and thought through: 1) a psalm of penitence, 2) a sweeping examination of Redemptive History, and 3) an established pattern of securing a covenant.

including the covenant to follow in chapter ten. The following are three facets by which this

passage can be examined and thought through: 1) a psalm of penitence, 2) a sweeping

examination of Redemptive History, and 3) an established pattern of securing a covenant.

A Psalm of Penitence.

A helpful observation at this time is that the robust emphasis on unpacking redemptive history in a liturgical or worshipful context was something that can be observed in a number of psalms such as , ,, , .

history in a liturgical or worshipful context was something that can be observed in a number

Examining this list, F. Charles Fensham notes that each of these psalms fall into one of two primary categories of either a psalm of thanksgiving or a psalm of penitence.

thanksgiving or a psalm of penitence.7 Being of a like nature with these psalms, Nehemiah

of psalms such as , ,, , .

Being of a like nature with these psalms, appears to fall into the broad category of having a historical framework that emphasizes penitence, which would be consistent with the opening elements of the chapter.

9 appears to fall into the broad category of having a historical framework that emphasizes

penitence, which would be consistent with the opening elements of the chapter.8

6 Examining this list, F. Charles Fensham

The History in the Law.

“The composition of the hymn is as follows: The praising of God as Creator (v.6), the covenant with Abraham (vv.7-8), the great and wonderful acts of God in Egypt (vv.9-11), the care of God in the desert (v.12), Mount Sinai and the desert wandering (vv.13-21), the conquering of the Holy Land (vv.22-25), the unfaithfulness of Israel and God’s patience in the Holy Land (vv.26-31), and the confession of sin (vv.32-37).”

covenant with Abraham (vv.7-8), the great and wonderful acts of God in Egypt (vv.9-11),

the care of God in the desert (v.12), Mount Sinai and the desert wandering (vv.13-21), the

conquering of the Holy Land (vv.22-25), the unfaithfulness of Israel and God’s patience in

the Holy Land (vv.26-31), and the confession of sin (vv.32-37).”9

The Structure of a Covenant.

There was a consistent pattern exercised with the securing of a covenant at this time in history.

Gene Getz states, “The material in 9:5b-10:39 follows the normal covenant form used in ancient Near East: preamble (9:5b-6), historical prologue (9:7-37), acceptance of the covenant (9:38-10:29), and the stipulations (10:30-39).”10 So, with this in view the contents of chapter nine are ultimately preparing and directing us to the covenant of chapter ten.

history. Gene Getz states, “The material in 9:5b-10:39 follows the normal covenant form

used in ancient Near East: preamble (9:5b-6), historical prologue (9:7-37), acceptance of

the covenant (9:38-10:29), and the stipulations (10:30-39).”10 So, with this in view the

contents of chapter nine are ultimately preparing and directing us to the covenant of chapter

ten.

The Incomparable Creator God; 9:6.

Nehemiah 9:6 ESV

“You are the Lord, you alone. You have made heaven, the heaven of heavens, with all their host, the earth and all that is on it, the seas and all that is in them; and you preserve all of them; and the host of heaven worships you.

The Septuagint inserts “ And Ezra said”. Whether the prayer is uttered collectively by the Levites or by Ezra, its theology reflects his instruction over the preceding decade.

The entirety of this worshipful blessing in the medium of prayer was repeatedly affirming the

The entirety of this worshipful blessing in the medium of prayer was repeatedly affirming the person and works of God, and this began with the statement of affirmation that the God that they bless was/is the one and only eternal covenant keeping God, The LORD.

person and works of God, and this began with the statement of affirmation that the God that

they bless was/is the one and only eternal covenant keeping God, The LORD. They were

They were extolling the holy distinction of their God, there was/is none like him whose promises were/are as sure as the seasons and the presence of the celestial lights.

extolling the holy distinction of their God, there was/is none like him whose promises

were/are as sure as the seasons and the presence of the celestial lights.

The first act that they reference to express The LORD was his role as Creator.

expressed in a sweeping articulation of the breadth of the Creator’s work: the heavens, the

This was expressed in a sweeping articulation of the breadth of the Creator’s work: the heavens, the earth, the seas, and all their inhabitants and contents.

earth, the seas, and all their inhabitants and contents. They further express that as the

They further express that as the Creator he not only made the array of creatures, but himself gave life to them and preserves that life as their Lord.

Creator he not only made the array of creatures, but himself gave life to them and

preserves that life as their Lord.

Further, as the Lord of all creation, the heavenly host bow in worship before him – they affirm what the people of Israel were now engaging in themselves as they responded to the hearing of the Law, that the Creator must be submitted to in worship.

affirm what the people of Israel were now engaging in themselves as they responded to the

hearing of the Law, that the Creator must be submitted to in worship.

The Covenant God of Abraham; 9:7-8.

Nehemiah 9:7–8 ESV

You are the Lord, the God who chose Abram and brought him out of Ur of the Chaldeans and gave him the name Abraham. You found his heart faithful before you, and made with him the covenant to give to his offspring the land of the Canaanite, the Hittite, the Amorite, the Perizzite, the Jebusite, and the Girgashite. And you have kept your promise, for you are righteous.

The Reformation Study Bible: English Standard Version (2015 Edition) Chapter 9

9:7, 8 The people praise God for choosing Abraham and giving him the covenant of promise (Gen. 12–22).

The progression from the earliest chapters of Genesis continue the narrative of affirmation and worship with the calling of Abram and the covenant established with him and his descendants.

The progression from the earliest chapters of Genesis continue the narrative of affirmation

The progression from the earliest chapters of Genesis continue the narrative of affirmation and worship with the calling of Abram and the covenant established with him and his descendants.

Speaking to the calling of Abram and the changing of his name to Abraham entailed a sweep of promise, covenant, and affirmation between The LORD and the patriarch of the forthcoming nation of Israel.

and worship with the calling of Abram and the covenant established with him and his

The sweep continues with the proven testing of Abraham’s heart before The LORD and the substantial covenant promise to give to his offspring the land of the Canaanite, the Hittite, the Amorite, the Perizzite, the Jebusite, and the Girgashite.

descendants. Speaking to the calling of Abram and the changing of his name to Abraham

substantial covenant promise to give to his offspring the land of the Canaanite, the Hittite,

entailed a sweep of promise, covenant, and affirmation between The LORD and the

the Amorite, the Perizzite, the Jebusite, and the Girgashite.

patriarch of the forthcoming nation of Israel.

The man that was personally called from the land of the Chaldeans would now have a posterity to inherit these lands that would constitute their promised land – the land that these Israelites had been returned to now.

posterity to inherit these lands that would constitute their promised land – the land that

these Israelites had been returned to now.

Then in the spirit of worshipful affirmation, they qualified that the promise was not only made, but kept because The LORD God is righteous.

made, but kept because The LORD God is righteous.

The Exodus, The Law, and The Land of Promise; 9:9-15.

Nehemiah 9:9–15 ESV

“And you saw the affliction of our fathers in Egypt and heard their cry at the Red Sea, and performed signs and wonders against Pharaoh and all his servants and all the people of his land, for you knew that they acted arrogantly against our fathers. And you made a name for yourself, as it is to this day. And you divided the sea before them, so that they went through the midst of the sea on dry land, and you cast their pursuers into the depths, as a stone into mighty waters. By a pillar of cloud you led them in the day, and by a pillar of fire in the night to light for them the way in which they should go. You came down on Mount Sinai and spoke with them from heaven and gave them right rules and true laws, good statutes and commandments, and you made known to them your holy Sabbath and commanded them commandments and statutes and a law by Moses your servant. You gave them bread from heaven for their hunger and brought water for them out of the rock for their thirst, and you told them to go in to possess the land that you had sworn to give them.

The narrative continued advancing from the institution of the covenant with Abraham and

The Reformation Study Bible: English Standard Version (2015 Edition) Chapter 9

9:9–12 God is praised for redeeming Israel from Egypt (Ex. 1–19).

9:13–21 The praise of God continues with an account of the giving of the law at Mount Sinai and God’s gracious provisions in the wilderness.

9:13 Mount Sinai. See Ex. 20.

right rules … good statutes. The law is perceived not as a burden but as a delight (Ps. 119:5–16; Rom. 7:12).

9:14 Sabbath. The Sabbath is a key symbol in the law (Is. 56:2, 4, 6; Ezek. 20:13, 16, 21, 24; 22:8; 23:38).

9:15 sworn. A reference to God’s oath to Abraham (Ex. 6:8)

the keeping of the promise of the land to the means by which God brought them into the

The narrative continued advancing from the institution of the covenant with Abraham and the keeping of the promise of the land to the means by which God brought them into the land of promise by first magnificently delivering them from Egypt, making a name for himself in the process, followed by the provisional care of physical necessities of the people and also their greater care through the providing of the Law.

land of promise by first magnificently delivering them from Egypt, making a name for

himself in the process, followed by the provisional care of physical necessities of the people

and also their greater care through the providing of the Law.

They first addressed how Moses began the Exodus account, "During those many days the king of Egypt died, and the people of Israel groaned because of their slavery and cried out for help.

king of Egypt died, and the people of Israel groaned because of their slavery and cried out

Their cry for rescue from slavery came up to God. And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob.

for help. Their cry for rescue from slavery came up to God. And God heard their groaning,

and God remembered his covenant with Abraham, with Isaac, and with Jacob. God saw the

God saw the people of Israel—and God knew.”

people of Israel—and God knew.”

Then the plagues, signs, and wonders were addressed as the means of God executing his deliverance and making his name great.

deliverance and making his name great. This was followed by an generous treatment of the

This was followed by an generous treatment of the parting of the Red Sea as well as the final judgment of the drowning of Pharaoh’s army – like the hurling of a stone in mighty waters.

parting of the Red Sea as well as the final judgment of the drowning of Pharaoh’s army –

like the hurling of a stone in mighty waters.

The provision of guiding with both fire and cloud were highlighted, followed by the giving of the Law.

the Law.

The Law was expressed as the giving of right rules, true laws, and good statutes and commandments.

commandments. “The whole catalog signifies the legal prescriptions in their entirety.”11

“The whole catalog signifies the legal prescriptions in their entirety.”

So, that which was now consuming so much of their time and attention was esteemed as

So, that which was now consuming so much of their time and attention was esteemed as good for them as God’s people.

good for them as God’s people.

At this time, a very particularly element of the Law was addressed, namely, the blessing and requirements of the Sabbath.

and requirements of the Sabbath. The Sabbath was an element of the Law that had been

The Sabbath was an element of the Law that had been severely abused before the exile and a matter of significant attention among the returned exiles as made especially plain in .

severely abused before the exile and a matter of significant attention among the returned

exiles as made especially plain in . It is also a matter of no small

It is also a matter of no small consequence and struggle to properly appreciate and understand today, but in this context, it is plain that they were under the Law and were to keep the Sabbath as prescribed by the Law of Moses.

consequence and struggle to properly appreciate and understand today, but in this context,

it is plain that they were under the Law and were to keep the Sabbath as prescribed by the

As with the whole of the Law, this was a separating/holy safeguard and means of life giving grace to those who obeyed.

Law of Moses. As with the whole of the Law, this was a separating/holy safeguard and

With this in view Keil and Delitzsch made a helpful observation regarding this matter, “Of the commandments, that concerning the Sabbath is specially mentioned, and spoken of as a benefit bestowed by God upon the Israelites, as a proclamation of His holy Sabbath, inasmuch as the Israelites were on the Sabbath to share in the rest of God....”

means of life giving grace to those who obeyed. With this in view Keil and Delitzsch made a

Sabbath to share in the rest of God....”12

helpful observation regarding this matter, “Of the commandments, that concerning the

The narrative here continued speaking to The LORD’s magnificent provision of his people, now to include not only deliverance and the Law, but also physical sustenance of bread and water, both of which were supernaturally provided to them – bread from heaven and water from a rock.

Sabbath is specially mentioned, and spoken of as a benefit bestowed by God upon the

now to include not only deliverance and the Law, but also physical sustenance of bread and

water, both of which were supernaturally provided to them – bread from heaven and water

from a rock.

Finally, the testimony was provided that spoke to the moment of Israel being at the precipice of their promised land and the directing of them to go in and possess that which was sworn to them by one no less than God himself.

precipice of their promised land and the directing of them to go in and possess that which

was sworn to them by one no less than God himself. This should have been the final

This should have been the final section before addressing the conquest, but as the next section yields, this was the beginning of the end of the Exodus generation.

section before addressing the conquest, but as the next section yields, this was the

beginning of the end of the Exodus generation.

Judgment, Mercy, Provision and Conquest; 9:16-25.

Nehemiah 9:16–25 ESV

“But they and our fathers acted presumptuously and stiffened their neck and did not obey your commandments. They refused to obey and were not mindful of the wonders that you performed among them, but they stiffened their neck and appointed a leader to return to their slavery in Egypt. But you are a God ready to forgive, gracious and merciful, slow to anger and abounding in steadfast love, and did not forsake them. Even when they had made for themselves a golden calf and said, ‘This is your God who brought you up out of Egypt,’ and had committed great blasphemies, you in your great mercies did not forsake them in the wilderness. The pillar of cloud to lead them in the way did not depart from them by day, nor the pillar of fire by night to light for them the way by which they should go. You gave your good Spirit to instruct them and did not withhold your manna from their mouth and gave them water for their thirst. Forty years you sustained them in the wilderness, and they lacked nothing. Their clothes did not wear out and their feet did not swell. “And you gave them kingdoms and peoples and allotted to them every corner. So they took possession of the land of Sihon king of Heshbon and the land of Og king of Bashan. You multiplied their children as the stars of heaven, and you brought them into the land that you had told their fathers to enter and possess. So the descendants went in and possessed the land, and you subdued before them the inhabitants of the land, the Canaanites, and gave them into their hand, with their kings and the peoples of the land, that they might do with them as they would. And they captured fortified cities and a rich land, and took possession of houses full of all good things, cisterns already hewn, vineyards, olive orchards and fruit trees in abundance. So they ate and were filled and became fat and delighted themselves in your great goodness.

Nehemiah

The historical narrative progressed from this culminating point in which the people of Israel should have taken hold of that which was theirs by the authority and sure promise of The LORD, but instead they rebelled.

The Reformation Study Bible: English Standard Version (2015 Edition) Chapter 9

9:16, 17 The first confession of sin.

stiffened their neck (also in v. 29). A metaphor drawn from a stubborn animal that refuses to lower its neck to receive a yoke. This metaphor shows that the people acted with defiance toward God and their covenant commitments.

9:17 appointed a leader. See Num. 14:1–4. In contrast to the unfaithfulness of Israel is the faithfulness of God to His oath to Abraham (vv. 8, 15; Ezra 9:13 note).

9:18 Even when. God’s grace shines all the more brightly when juxtaposed against Israel’s sin (Rom. 9:22–24).

9:19–21 God’s continual care in the wilderness was due not to Israel’s obedience but to His compassion, stemming from His promise to Abraham (vv. 7, 8).

9:22–25 God enabled the Israelites to conquer the land of Canaan in keeping with His promise to Abraham (vv. 7, 8).

9:25 cisterns already hewn. Cavities in the rock used to store water from the rainy season.

The historical narrative progressed from this culminating point in which the people of Israel

should have taken hold of that which was theirs by the authority and sure promise of The

However, while just and holy and dealing with these offenses The LORD also showed himself, “...ready to forgive, gracious and merciful, slow to anger and abounding in steadfast love....” Therefore he, “...did not forsake them.” .

LORD, but instead they rebelled. However, while just and holy and dealing with these

offenses The LORD also showed himself, “...ready to forgive, gracious and merciful, slow

to anger and abounding in steadfast love....” Therefore he, “...did not forsake them.”

The Levites further called to attention that even in the face of idolatrous blaspheming The LORD did not forsake his people, but continued his provisional and generous care of leading them, the giving of his Spirit to instruct them, the continued supernatural provisions of food and drink, and even supernatural sustaining of their clothing and footwear.

LORD did not forsake his people, but continued his provisional and generous care of

leading them, the giving of his Spirit to instruct them, the continued supernatural provisions

This provisional care in the wilderness continued for forty years while the generation that scorned The LORD’s promises died out and their children rose up.

of food and drink, and even supernatural sustaining of their clothing and footwear. This

provisional care in the wilderness continued for forty years while the generation that

scorned The LORD’s promises died out and their children rose up.

The narrative then properly transitions from provisions to triumphs. Reminding the people of The LORD bringing them victory, blessing, and fulfilling promises of land and great multiplication.

The LORD bringing them victory, blessing, and fulfilling promises of land and great

multiplication.

Finally, this portion of the narrative climaxes with the delightful unpacking of what obedience coupled with The LORD’s blessing looked like for Israel: innumerable descendants of Abraham, great victories over the prior inhabitants, and the securing of an established and rich land.

obedience coupled with The LORD’s blessing looked like for Israel: innumerable

descendants of Abraham, great victories over the prior inhabitants, and the securing of an

established and rich land. All expressions, not of Israel’s capacity to conquer new lands and

All expressions, not of Israel’s capacity to conquer new lands and accomplish its strategic purposes, but of The LORD’s unparalleled care for a nation that in accordance to his own good pleasure he set his affection upon and bound himself to in covenant promise.

accomplish its strategic purposes, but of The LORD’s unparalleled care for a nation that in

accordance to his own good pleasure he set his affection upon and bound himself to in

The LORD, as the Levites were making abundantly clear through the testimony of the Scriptures,: was worthy to be blessed.

covenant promise. The LORD, as the Levites were making abundantly clear through the

testimony of the Scriptures, was worthy to be blessed.

Note that up- to this time the testimony provided by the Levites, from 9:6-25, was secured\ wholly from Genesis through Deuteronomy (what has come to be referenced as the Torah/Pentateuch).

wholly from Genesis through Deuteronomy (what has come to be referenced as the

Further, what will continue to be expressed by way of worshipful testimony of The LORD’s dealings with his people was also plainly forecasted in Deuteronomy.

Torah/Pentateuch). Further, what will continue to be expressed by way of worshipful

Regarding this conclusion that the Levites were drawing from the books that constituted the Law, which as established was a robust emphasis throughout this month, Derek Kidner shows the intentionality of this effort.

testimony of The LORD’s dealings with his people was also plainly forecasted in

Law, which as established was a robust emphasis throughout this month, Derek Kidner

He demonstrates this by showing the overt connection with the worshipful prayer/exhortation and four passages from their public reading.

shows the intentionality of this effort. He demonstrates this by showing the overt connection

with the worshipful prayer/exhortation and four passages from their public reading.13

1) The beginning of the narrative with the creation account and the language of “with all their hosts” () “all the host of them” ().

1) The beginning of the narrative with the creation account and the language of “with all

their hosts” () “all the host of them” ().

2) The renaming and faith of Abram () – details that Kidner states that no other Old Testament passage outside of Genesis references.

other Old Testament passage outside of Genesis references.

3) The precise naming of the nations/people that would be displaced in the securing of the Promised Land ().

Promised Land ().

4) The seemingly small detail of word choice in speaking to The LORD’s deliverance of his people at the Red Sea where he replicates the phrase, “as a stone into mighty waters” () “into the depths like a stone” “they sank like lead in the mighty waters” (,).

people at the Red Sea where he replicates the phrase, “as a stone into mighty waters”

() “into the depths like a stone” “they sank like lead in the mighty waters”

(,).

A Rebellious Nation and a Faithful God; 9:26-31.

Nehemiah 9:26–31 ESV

“Nevertheless, they were disobedient and rebelled against you and cast your law behind their back and killed your prophets, who had warned them in order to turn them back to you, and they committed great blasphemies. Therefore you gave them into the hand of their enemies, who made them suffer. And in the time of their suffering they cried out to you and you heard them from heaven, and according to your great mercies you gave them saviors who saved them from the hand of their enemies. But after they had rest they did evil again before you, and you abandoned them to the hand of their enemies, so that they had dominion over them. Yet when they turned and cried to you, you heard from heaven, and many times you delivered them according to your mercies. And you warned them in order to turn them back to your law. Yet they acted presumptuously and did not obey your commandments, but sinned against your rules, which if a person does them, he shall live by them, and they turned a stubborn shoulder and stiffened their neck and would not obey. Many years you bore with them and warned them by your Spirit through your prophets. Yet they would not give ear. Therefore you gave them into the hand of the peoples of the lands. Nevertheless, in your great mercies you did not make an end of them or forsake them, for you are a gracious and merciful God.

Nehemiah

With all the expressed mercies and majesties of God the narrative makes a jolting shift, not

The Reformation Study Bible: English Standard Version (2015 Edition) Chapter 9

9:26–28 Israel responded to God’s faithfulness with disobedient rebellion during the days of the judges. For the pattern of rebellion, oppression, petition, and salvation, see Judg. 2:10–19.

9:28 many times … your mercies. Where sin abounded, grace abounded all the more (Rom. 5:20).

9:29–31 The praise of God continues with mention of His patience during the monarchy.

9:29 he shall live by them. The Mosaic covenant offered life for obedience (Lev. 18:5; Rom. 10:5). Israel’s failure to merit life in the land testifies to the universal need for a substitute through whom the righteous requirements of the law are fully met (Rom. 8:3, 4).

9:31 you. In the Hebrew text, this word is last in the verse; it occurs also at the beginning of the prayer in v. 6, marking vv. 6–31 as unit. At this point in the prayer, the celebration of God’s faithfulness in history gives way to a petition for similar divine action in the present.

with the character or works of The LORD, but in the wicked and rebellious ingratitude and

With all the expressed mercies and majesties of God the narrative makes a jolting shift, not with the character or works of The LORD, but in the wicked and rebellious ingratitude and disbelief of the people.

disbelief of the people.

LORD using language such as: disobedient, rebelled, cast the Law behind them, kill the

The account here unpacks the depths and frequency of the people’s offenses against The LORD using language such as: disobedient, rebelled, cast the Law behind them, kill the prophets, committed great blasphemes, and stiffened their necks.

prophets, committed great blasphemes, and stiffened their necks. However, in tandem with

However, in tandem with these offenses there was also an accounting of The LORD’s responses with language such as: warning, sought their repentance, judgment through enemies, hearing and responding to their cries, sending of saviors, many deliverances, bearing with them for many years, warning by the Spirit through prophets, not forsaking, gracious and merciful.

these offenses there was also an accounting of The LORD’s responses with language such

as: warning, sought their repentance, judgment through enemies, hearing and responding

to their cries, sending of saviors, many deliverances, bearing with them for many years,

warning by the Spirit through prophets, not forsaking, gracious and merciful.

Even through so many years of wicked rebelliousness, the enduring covenant love and unfathomably merciful character of The LORD continued to prevail.

unfathomably merciful character of The LORD continued to prevail.

Consider further what can be seen through their cries: "And in the time of their suffering they cried out to you and you heard them from heaven, and according to your great mercies you gave them saviors who saved them from the hand of their enemies.”

they cried out to you and you heard them from heaven, and according to your great mercies

you gave them saviors who saved them from the hand of their enemies.”

The people were suffering here because they had been given over to enemies by God himself as a judgment for their wicked actions.

himself as a judgment for their wicked actions. Yet, just as he heard their cries while in

Egypt when they were solely the victim and longing for the sure hope of their promise, so

Yet, just as he heard their cries while in Egypt when they were solely the victim and longing for the sure hope of their promise, so they are still heard here.

they are still heard here. Cries for deliverance in a context of repentance and cries that

Cries for deliverance in a context of repentance and cries that were once again heard.

were once again heard.

Once again, the mystery of God’s mercy was displayed, because after so many horrible accounts regarding the people’s conduct it was stated, “Nevertheless, in your great mercies you did not make an end of them or forsake them, for you are a gracious and merciful God.”

accounts regarding the people’s conduct it was stated, “Nevertheless, in your great mercies

It is clear that the people here knew a robust foretaste of the Amazing Grace that John Newton would later testify to in song.

you did not make an end of them or forsake them, for you are a gracious and merciful God.”

Newton would later testify to in song. The reason is that the Levites and Newton testified to

The reason is that the Levites and Newton testified to the same immutable and glorious God.

the same immutable and glorious God. Further capturing this precept Derek Kidner

Further capturing this precept Derek Kidner insightfully expresses how the whole of this sentiment was framed: beginning with “Nevertheless, they were disobedient....” (9:26) and ending with “Nevertheless, in your great mercies....” (9:31).

insightfully expresses how the whole of this sentiment was framed: beginning with

“Nevertheless, they were disobedient....” (9:26) and ending with “Nevertheless, in your

great mercies....” (9:31).14

The People’s Petition and Response; 9:32-38.

Nehemiah 9:32–38 ESV

“Now, therefore, our God, the great, the mighty, and the awesome God, who keeps covenant and steadfast love, let not all the hardship seem little to you that has come upon us, upon our kings, our princes, our priests, our prophets, our fathers, and all your people, since the time of the kings of Assyria until this day. Yet you have been righteous in all that has come upon us, for you have dealt faithfully and we have acted wickedly. Our kings, our princes, our priests, and our fathers have not kept your law or paid attention to your commandments and your warnings that you gave them. Even in their own kingdom, and amid your great goodness that you gave them, and in the large and rich land that you set before them, they did not serve you or turn from their wicked works. Behold, we are slaves this day; in the land that you gave to our fathers to enjoy its fruit and its good gifts, behold, we are slaves. And its rich yield goes to the kings whom you have set over us because of our sins. They rule over our bodies and over our livestock as they please, and we are in great distress. “Because of all this we make a firm covenant in writing; on the sealed document are the names of our princes, our Levites, and our priests.

Nehemiah

The Reformation Study Bible: English Standard Version (2015 Edition) Chapter 9

9:32 hardship seem little. The petition is that God will do again what He did in the past: see the distress of His people and come to their aid.

kings of Assyria. These are the Neo-Assyrian kings whose presence was felt in Syria-Palestine from c. 850 B.C., culminating the attack of Tiglathpileser III (Pul) on Israel (2 Kin. 15:19), which led to the overthrow of the northern kingdom. Afterward came the Neo-Babylonian kings in the late seventh century and then the Persian kings in the mid-sixth century.

9:33 you have been righteous. The execution of the covenant curses throughout Israel’s history was in perfect harmony with the principle of divine justice, which lay at the foundation of the Mosaic covenant (Ezra 9:9 note).

9:34, 35 The leaders are singled out as particularly responsible.

9:36 slaves. See note on Ezra 9:9. Neither Ezra nor Nehemiah as representatives of the Persian regime is seeking to incite rebellion. The existing state of the people cannot, however, be what was envisioned in the original covenant promises.

9:37 we are in great distress. Implicit in this statement is a request for aid (v. 32 note).

9:38–10:39 The people not only pray for aid but also renew their obligations under the Mosaic covenant. From the beginning, the Mosaic covenant had to be renewed after periods of covenant violation (Ex. 34; 1 Sam. 12; 2 Kin. 23).

9:38 a firm covenant in writing. Not the usual word for covenant but one that emphasizes the obligatory aspect of a solemn agreement. When the law is written down and sealed, it can become an effective instrument in the redemptive purposes of God (see Introduction to Ezra: Characteristics and Primary Themes).

In the final section, there was a transition that drew on the thoroughly established

In the final section, there was a transition that drew on the thoroughly established articulation of the person, works, and character of God – particularly as it related to his people Israel.

articulation of the person, works, and character of God – particularly as it related to his

With this in view petition was made to The LORD and qualified by the proactive ownership of necessary actions of repentance and forthcoming obedience by the people.

people Israel. With this in view petition was made to The LORD and qualified by the

proactive ownership of necessary actions of repentance and forthcoming obedience by the

people.

They were again crying out to The LORD and looking to their Deliverer. However, this was not a rebellion against King Artaxerxes pursued by the strength and strategy of men, but a petition to God to know the blessing of freedom from distress as his people who walk in covenant blessing.

not a rebellion against King Artaxerxes pursued by the strength and strategy of men, but a

petition to God to know the blessing of freedom from distress as his people who walk in

covenant blessing.

Derek Kidner concurs with this stating, “This prayer is not breathing out rebellion, nor complaining of injustice..., but neither is it pretending that to serve and enrich a foreign régime is what was promised to Abraham and his seed.

complaining of injustice..., but neither is it pretending that to serve and enrich a foreign

régime is what was promised to Abraham and his seed. The great distress which ends the

The great distress which ends the prayer is a sign of life and of a vision that has not been tamely given up.”

prayer is a sign of life and of a vision that has not been tamely given up.”

Note the tenor and context of how the final section was framed.

Note the tenor and context of how the final section was framed. There was an opening

There was an opening petition rooted in the character of God and a humble request to be remembered.

petition rooted in the character of God and a humble request to be remembered. Then an

Then an affirmation that in all his dealings of judgment and dispersion of the people, The LORD had been righteous and faithful, whereas they had acted wickedly.

affirmation that in all his dealings of judgment and dispersion of the people, The LORD had

As this time they were demonstrating humble hearts submitted in faith, the very qualities that The LORD had demonstrated a delight to help.

been righteous and faithful, whereas they had acted wickedly. As this time they were

demonstrating humble hearts submitted in faith, the very qualities that The LORD had

Then there was attention drawn to their present plight – the land that they had so richly enjoyed they again inhabited in some measure, but its joys must first be yielded to another who rules over them.

demonstrated a delight to help. Then there was attention drawn to their present plight – the

land that they had so richly enjoyed they again inhabited in some measure, but its joys must

They were slaves in their own land and they were in great distress.

first be yielded to another who rules over them. They were slaves in their own land and they

were in great distress.

So, they responded to this undesired context by crying out to The LORD who was to be blessed, extolled, and praised.

blessed, extolled, and praised. They respond with confidence that he would/will accomplish

They respond with confidence that he would/will accomplish his purposes and care for his people.

his purposes and care for his people. They responded, recognizing that they were expected

They responded, recognizing that they were expected to submit themselves in faithful covenant obedience.

to submit themselves in faithful covenant obedience.

Therefore, they conclude, the chapter that has been centered on the testimonies of the Scripture compels God’s people to repent and worship him, by committing themselves to be again bound in covenant obedience.

the Scripture compels God’s people to repent and worship him, by committing themselves

to be again bound in covenant obedience.

“Because of all this we make a firm covenant in writing; on the sealed document are the names of our princes, our Levites, and our priests.”

Nehemiah 9

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