Nehemiah 9:26 Komentář

The tenth day of the seventh month between the feast of trumpets (Neh 8:2) and the feast of tabernacles (Neh 9:14) was appointed to be the day of atonement; we have no reason to think but that it was religiously observed, though it is not mentioned. But here we have an account of an occasional fast that was kept a fortnight after that, with reference to the present posture of their affairs, and it was, as that, a day of humiliation. There is a time to weep as well as a time to laugh. We have here an account. I. How this fast was observed (Neh 9:1-3). II. What were the heads of the prayer that was made to God on that occasion, wherein they made a thankful acknowledgment of God's mercies, a penitent confession of sin, and a humble submission to the righteous hand of God in the judgments that were brought upon them, concluding with a solemn resolution of new obedience (v. 4-38).

INTRODUCTION TO NEHEMIAH 9 In this chapter we have an account of a fast kept by the Jews, which was observed, as by outward acts of humiliation, so by confession of sin, reading the law, and worshipping the Lord, Neh 9:1 and of a long prayer that the Levites made, in which they celebrate the divine perfections, take notice of various instances of the goodness of God to the people of Israel, acknowledge their manifold transgressions, observe the Lord's correction of them for them, in which they own he was righteous, Neh 9:4.

Nevertheless, they were disobedient, and rebelled against thee,.... Notwithstanding all these favours and mercies bestowed upon them, which was great ingratitude: and cast thy law behind their backs; as of no account, and unworthy of their regard; that which they should have had continually before their eyes, as the rule and guide of their actions, they cast behind them, not caring to look into it, and read it: and slew thy prophets, which testified against them to turn them to thee; the prophets that bore a testimony against their sins, admonished them of them, called heaven and earth to record against them should they continue in them, and all to turn them from them by repentance to the Lord; those they were so wroth with on this account as to slay them, see Mat 23:37, and they wrought great provocations; serving Baalim and Ashtaroth, and other gods of the nations, than which nothing was more provoking to the Lord.

On the twenty-fourth day of the seventh month, the people hold a solemn fast unto the Lord, and confess their sins, Neh 9:1-3. The Levites give a general account of God's kindness and forbearance to them and to their fathers; and acknowledge God's mercies and judgments, vv. 4-37. They make a covenant with the Lord, Neh 9:38.

A SOLEMN FAST AND REPENTANCE OF THE PEOPLE. (Neh 9:1-3) Now in the twenty and fourth day of this month--that is, on the second day after the close of the feast of tabernacles, which commenced on the fourteenth and terminated on the twenty-second (Lev 23:34-37). The day immediately after that feast, the twenty-third, had been occupied in separating the delinquents from their unlawful wives, as well, perhaps, as in taking steps for keeping aloof in future from unnecessary intercourse with the heathen around them. For although this necessary measure of reformation had been begun formerly by Ezra (Ezra 10:1-17), and satisfactorily accomplished at that time (in so far as he had information of the existing abuses, or possessed the power of correcting them) yet it appears that this reformatory work of Ezra had been only partial and imperfect. Many cases of delinquency had escaped, or new defaulters had appeared who had contracted those forbidden alliances; and there was an urgent necessity for Nehemiah again to take vigorous measures for the removal of a social evil which threatened the most disastrous consequences to the character and prosperity of the chosen people. A solemn fast was now observed for the expression of those penitential and sorrowful feelings which the reading of the law had produced, but which had been suppressed during the celebration of the feast; and the sincerity of their repentance was evinced by the decisive steps taken for the correction of existing abuses in the matter of marriage.

The day of general fasting and prayer. - On the twenty-fourth day of the month, i.e., two days after the termination of the feast of tabernacles, the children of Israel re-assembled in the temple to humble themselves before God with mourning and fasting, and, after the reading of the law, to confess their own sins and the sins of their fathers (Neh 9:1-3). After the Levites had invited them to praise God (Neh 9:4, Neh 9:5), a general confession was made, in which the congregation was reminded of all the grace and favour shown by God to His people, from the days of Abraham down to the time then present; and all the departures of the people from their God, all their rebellions against Him, were acknowledged, to show that the bondage and oppression to which Israel was not subjected were the well-deserved punishment of their sins (vv. 6-37). This confession of sin much resembles the confession of the faithfulness of God and the unfaithfulness of Israel in the Psa 106:1, both in its plan and details, but differs from this "Hallelujah Psalm" in the circumstance that it does not rise to the praise of God, to the hallelujah, but stops at the confession that God is righteous and true in all that He has done, and that Israel has done wickedly, without definitely uttering a request for pardon and deliverance from oppression.

But even in that good land the fathers were disobedient: they rejected the commands of God, slew the prophets who admonished them, and were not brought back to the obedience of God even by the chastisement inflicted on them, till at length God delivered them into the hands of Gentile kings, though after His great mercy He did not utterly forsake them. - Neh 9:26 "And they were disobedient, and rebelled against Thee, and cast Thy law behind their backs, and slew Thy prophets which testified against them to turn them to Thee, and they wrought great provocations. Neh 9:27 And Thou deliveredst them into the hand of their oppressors, so that they oppressed them; and in the time of their oppression they cried unto Thee. Then Thou heardest them from heaven, and according to Thy manifold mercies Thou gavest them deliverers, who delivered them out of the hand of their oppressors. Neh 9:28 And when they had rest, they again did evil before Thee. Then Thou deliveredst them into the hand of their enemies, so that they had dominion over them; and they cried again unto Thee, and Thou heardest from heaven, and didst deliver them according to Thy great mercy, many times." Neh 9:26 Neh 9:26 again contains, like Neh 9:16, a general condemnation of the conduct of the children of Israel towards the Lord their God during the period between their entrance into Canaan and the captivity, which is then justified by the facts adduced in the verses following. In proof of their disobedience, it is mentioned that they cast the commands of God behind their back (comp. Kg1 14:19; Eze 23:35), and slew the prophets, e.g., Zechariah (Ch2 24:21), the prophets of the days of Jezebel (Kg1 18:13; Kg1 19:10), and others who rebuked their sins to turn them from them. בּ העיד, to testify against sinners, comp. Kg2 17:13, Kg2 17:15. The last clause of Neh 9:26 is a kind of refrain, repeated from Neh 9:18. Neh 9:27-28 Neh 9:27 and Neh 9:28 refer to the times of the judges; comp. Jdg 2:11-23. מושׁיעים are the judges whom God raised up to deliver Israel out of the power of their oppressors; comp. Jdg 3:9. with Neh 2:16. עתּים רבּות, multitudes of times, is a co-ordinate accusative: at many times, frequently; רבּות like Lev 25:51. Neh 9:29-30 "And testifiedst against them, to bring them back again to Thy law; yet they hearkened not to Thy commandments, and sinned against Thy judgments, which if a man do he shall live in them, and gave a resisting shoulder, and hardened their neck, and would not hear. Neh 9:30 And Thou didst bear with them many years, and didst testify against them by Thy Spirit through Thy prophets; but they would not hearken, therefore Thou gavest them into the hand of the people of the lands. Neh 9:31 Nevertheless in Thy great mercy Thou didst not utterly consume them, nor forsake them; for Thou art gracious and merciful." Neh 9:29 and Neh 9:30 treat of the times of the kings. בּהם ותּעד is the testimony of the prophets against the idolatrous people; comp. Neh 9:26. וּבמשׁפּטיך is emphatically prefixed, and taken up again by בּם. The sentence, which if a man do he shall live in them, is formed upon Lev 18:5, comp. Eze 20:11. On the figurative expression, they gave a resisting shoulder, comp. Zac 7:11. The simile is taken from the ox, who rears against the yoke, and desires not to bear it; comp. Hos 4:16. The sentences following are repeated from Neh 9:16. עליהם תּמשׁך is an abbreviated expression for חסד משׁך, Psa 36:11; Psa 109:12; Jer 31:3, to draw out, to extend for a long time favour to any one: Thou hadst patience with them for many years, viz., the whole period of kingly rule from Solomon to the times of the Assyrians. The delivering into the power of the people of the lands, i.e., of the heathen (comp. Psa 106:40.), began with the invasion of the Assyrians (comp. Neh 9:32), who destroyed the kingdom of the ten tribes, and was inflicted upon Judah also by means of the Chaldeans. Neh 9:31 But in the midst of these judgments also, God, according to His promise, Jer 4:27; Jer 5:10, Jer 5:18; Jer 30:11, and elsewhere, did not utterly forsake His people, nor make a full end of them; for He did not suffer them to become extinct in exile, but preserved a remnant, and delivered it from captivity.