เนหะมีย์ 9:38 วิจารณ์

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.

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. Next: Nehemiah Chapter 10

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.

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."

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.

we make a sure covenant, and write--that is, subscribe or sign it. This written document would exercise a wholesome influence in restraining their backslidings or in animating them to duty, by being a witness against them if in the future they were unfaithful to their engagements. Next: Nehemiah Chapter 10

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.