Nehemiah 9:38

38. Chap. Neh_10:1 in Heb.; so Luther. The A.V. and R.V. follow the division of the Vulg. and LXX.

And because of all this] R.V. And yet for all this. R.V. marg. ‘Or, because of’. The relation of this sentence to the preceding confession is not certain. This uncertainty has given rise to the doubt whether chap. 9 should not have closed at Neh_9:37. The English translation treats the verse as the concluding sentence of the Confession. The A.V. rendering ‘And because of all this’ refers back to the whole summary of Israelite history (7–37), i.e. ‘because of Jehovah’s mercy in spite of our disobedience.’ The R.V. rendering ‘And yet for all this’ refers especially to the concluding words, describing the sorrows and afflictions which had come upon the people, i.e. ‘And yet in spite of all this oppression our faith in God’s mercy is unshaken, and in proof thereof we sign the covenant.’ This explanation, which is preferable, seems to derive support from other passages where the same prep. and pron. occur. Cf. Isa_5:25; Isa_9:12, ‘For all this his anger is not turned away.’ Job_1:22, ‘In all this Job sinned not.’

The view that the verse resumes the narrative of Neh_9:1-5 is very improbable on account of the use of the 1st pers. plur., which has not been employed in this section (chaps. 8 and 9).

The Massoretic division into chapters, which begins chap. 10 with this verse, severs the connexion with the previous verses. It was perhaps considered that a more considerable break should be introduced between the conclusion of the Confession and the signing of the Covenant. The Massoretes regarded the present verse as Nehemiah’s preface to the new section.

sure] R.V. marg. ‘Or, faithful’. The words ‘a sure covenant’ render the Hebrew ‘’emanah,’ which elsewhere in the O. T. is only found in Neh_11:23, ‘a settled provision’ (marg. ‘a sure ordinance’). The regular phrase for ‘making’ (lit. ‘cutting’) a covenant (cf. Neh_9:8) occurs; and there can be no doubt of its meaning here. LXX. διατιθέμεθα πίστιν. Vulg. ‘percutimus foedus.’ The Covenant is not between Ezra and the people, but between the people and Jehovah.

our princes, Levites, and priests] R.V. our princes, our Levites, and our priests. The position of the Levites between the ‘princes’ and the ‘priests’ deserves notice, as it illustrates the prominence of the Levites in the movement.

seal unto it] R.V. marg. ‘Or, are at the sealing’. The A.V. rendering suggests the idea of a seal being affixed by each of the chief representatives. But the meaning is rather that the document having been prepared and rendered official by the addition of the seal, the leaders of the people were ‘upon’ the sealed writing, viz. they either appended signatures as witnesses, or made marks to endorse the document and to testify to their approval. In many of the Assyrian tablets, recording business transactions, the marks of the thumb-nails of the witnesses still attest the fact of their presence and approbation.

The National confession (Neh_9:5-38) is thus brought to a conclusion in Neh_9:38 as abruptly as it was begun in Neh_9:5. It consists of four portions, (1) Neh_9:5, the opening ascription; (2) 6–31, the summary of Israel’s religious history; (3) 32–37, the prayer of deprecation and submission; (4) 38, the announcement of the national covenant. This strikingly practical termination of the Confession is very characteristic of the movement headed by Ezra and Nehemiah. Repentance is to take shape in immediate action.

The summary of past history should be compared with that in Psalms 105, 106, 135, 136. It is expressed for the most part in general terms. The only individuals of the chosen people mentioned by name are Abram (Neh_9:7), and Moses (Neh_9:14); but the events recorded in the Pentateuch which are here alluded to are numerous—(1) the call of Abram from Ur; (2) the change of name to Abraham; (3) the covenant with Abraham; (4) the overthrow of Pharaoh and the crossing of the Red Sea; (5) the pillar of cloud and fire; (6) the giving of the law on Mt Sinai; (7) manna; (8) water from the rock; (9) the golden calf; (10) the defeat of Sihon and Og. The possession of the land (Neh_9:24-25) and the sending of the judges (Neh_9:27) are mentioned, but with much less definiteness.

It is strange that we have no mention of Joshua, Samuel, David or Solomon. But very probably the reason of the omission is that the contents of the Pentateuch in the age of Nehemiah were alone regarded as sacred Scripture. Reference to subsequent events and later names would not carry the same weight. These would not be so familiar to the people, and would not carry with them the authority of Divine teaching which already belonged to the ‘Law.’

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Neh 9:38 And because of all this we make a sure [covenant], and write [it]; and our princes, Levites, [and] priests, seal [unto it].

Ver. 38. And because of all this] Our sin and misery.

We make a sure covenant] See Ezr 10:3.

And write it] Littera scripta manet, A written letter abides.

And our princes, Levites, and priests, seal unto it] In the room and name of all the rest, who have sworn and will perform it, that we will keep thy righteous judgments.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Neh_9:38

And because of all this, we make a sure covenant, and write it.

Covenanting with God

It may be asked, Are Christians of the present day expected to enter into such covenants? To this we reply both yes and no. Yes, if regard be had to true heart-consecration to the Lord. No, if it be a mere matter of form, a source of bondage or a minister to spiritual pride. If we mistake not, some of the Churches of New England have a form of covenant which each new adherent is required to sign, and we know that the esteemed President Edwards advocated the making of written covenants between individual Christians and the Almighty. In reference to this each must exercise his own judgment as before God. (W. P. Lockhart.)

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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Neh 9:38. Because of all this we make a sure covenant — Considering all this, they resolved to renew their covenant with God for better obedience, which they promise as the only remedy to procure perfect deliverance. And to make it more effectual, they seem to have declared this in the presence of God, at the conclusion of the foregoing confession and prayer. And write it — It was but of little consequence what such a refractory people promised, even in writing; for what regard would they have to their own hand-writing, who regarded not the ten commandments, written on tables of stone by the finger of God? It was, however, very useful that there should be a public instrument to convince them of their impiety, that they might be publicly confounded if they proved perfidious deserters, by showing them their engagements, under their own hands, to future fidelity. And our princes, Levites, and priests, seal unto it — Thus they would become witnesses against themselves if they dealt deceitfully.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

THE SEALED COVENANT, Neh_9:38 to Neh_10:27.

38. Because of all this — In view of the people’s profound humiliation and penitence, as expressed in the preceding prayer. This verse properly belongs to chapter 10.

We make a sure covenant — For the purpose of preserving and perpetuating the excellent feeling that now prevailed, the whole community entered at once into a written covenant to separate themselves from the heathen and remain true to Jehovah.

Seal unto it — The word rendered seal is the passive participle sealed, and is evidently used in the sense of sealed instrument. Thus, literally, and upon the sealed, (document,) were our princes, Levites, priests; that is, the sealed instrument bore their names or signatures. Such solemn sealing of documents to ratify a treaty or covenant has been a custom in all ages.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

9:38–10:39 The people, embracing the prayer, renewed their dedication to God and his word. They signed their names to indicate their commitment (9:38–10:27) and took an oath to live by the covenant (10:28-39).

9:38 making a solemn promise . . . putting it in writing: These actions indicate a serious vow of faithfulness to the covenant. The sealed document had legal standing.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Thus by affliction they promise to keep God’s commandments, whereunto they could not be brought by God’s great benefits.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 38. Our princes, Levites, and priests, seal unto it.] Persuaded that we have brought all the miseries upon ourselves by our transgressions, feeling much and fearing more, we make a covenant with thee to devote ourselves to thy service; to do with us as thou pleasest. From this sealing we learn that at this time the government of the Jews was a mixed aristocracy; composed of the nobles for the civil department, and the priests and Levites for the ecclesiastical.

This was not mixing the Church with the state, or the state with the Church: both were separate, yet both mutually supported each other. The state never attempted to model the Church according to its own mind; because the Church had been founded and regulated by God, and neither its creed nor its ordinances could be changed. The Church did not meddle with the state, to give it new laws, new ordinances, or new officers. Therefore the one could not be jealous of the other. Where this state of things prevails, every public blessing may be expected. In every state God says to the governors and the governed: "Render to Caesar the things which are Caesar's, and to GOD the things which are GOD's."

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(38) Because of all this.—On the ground of this confession, and to prove our sincerity.

Seal unto it.—On the sealed [document]. Each party impressed his seal on moist clay, which was then hardened. Sometimes these seals were attached to the document by separate strings. In Nehemiah 11, “those who sealed” is, literally, those on the sealed [documents], in the plural.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Seal unto it - The exact force of the phrase used is doubtful; but its general sense must be that the classes named took part in the sealing. It was usual in the East to authenticate covenants by appending the seals of those who were parties to them (see Jer 32:10).

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Because. Or "considering all these things," as chastisements due to our transgressions, we are resolved now to reform our conduct, (Haydock) and to comply more exactly with the covenant, which we will now solemnly renew. A copy was probably deposited in the temple, signed by the princes, (Calmet) in the name of all. (Haydock) --- Malachy (Malachias i. 4.) seems to allude to this covenant. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Because of all this; because all this misery lies upon us for our sins, we do heartily repent of them, and resolve to forsake them. Or, we faithfully promise and engage ourselves to future obedience.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Because of all this. Because of our past sins and their punishment to prevent a recurrence of similar conduct and similar afflictions. We... seal unto it. In the East it is always the seal that authenticates a document. Babylonian documents were often stamped with half a dozen seals or more. These were impressed upon the moist clay, and then the clay was baked. 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 (Layard, "Nineveh and Babylon," p. 154). Any number of seals could be attached in this way.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Sure covenant, &c. - It was sealed and left upon record, that it might be a witness against them, if they dealt deceitfully.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

seal

See Neh 10:1.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

Connecting Statement:

In these verses, the Levites continue to praise Yahweh in the presence of the people of Israel.

Because of all this

because the people had disobeyed and Yahweh had punished them

On the sealed document are the names

The reader should understand that the men wrote their names on the document before it was sealed.

translationWords

covenant

seal

name

prince

Levi

priest

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.