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英文原文
The tenth day of the seventh month between the feast of trumpets (Ne 8:2) and the feast of tabernacles (Ne 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, Ne 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, Ne 9:4-38.
1-3
The Repentance of the People (444 BC)
百姓的悔改（公元前444年）
¹ 這月二十四日，以色列人聚集，一同禁食，身穿麻衣，頭蒙灰塵。
² 以色列人就與一切外人分離，站着承認自己的罪惡和列祖的罪孽。
³ 他們各站在自己的地方，念耶和華他們神的律法書，一天的四分之一；又四分之一認罪，敬拜耶和華他們的神。
本章給我們一個關于以色列人所守之公開禁食的概述，大概是由尼希米下令，與眾族長的商議和同意一同進行的。這是人所定的禁食，卻是「神所揀選的禁食」；因為：1. 這是「刻苦己心」的日子（賽 58:5）。他們大概在聖殿的院中聚集，在那裏身穿麻衣，以哀悼者的姿態出現，頭蒙灰塵（Ne 9:1）。他們藉着這些憂傷自卑的外在表達，將榮耀歸給神，將羞愧歸到自己身上，又彼此激發悔改。他們先前被禁止「哭泣」（Ne 8:9），但如今受指引當哭。我們聖潔節期的喜樂，當莊嚴禁食之日來到時，當讓位于其中的憂傷。凡事都有定期，各按其時成為美好。2. 這是「解開兇惡的繩」的日子，這才是神所揀選的禁食（賽 58:6）。若沒有這個，在我們身下鋪上麻衣和灰塵不過是個笑話。以色列的後裔因為是聖潔的種子，歸神為聖，比他們的鄰舍更為尊貴，就「與一切外人分離」——就是他們從前與之混合、結親的那些人（Ne 9:2）。以斯拉幾年前曾使他們與外邦妻子分離，但他們又陷入了同樣的罪中，或與他們通婚，或至少與他們結交為友，締結了成為他們網羅的親密關係。但如今他們不但與外邦妻子分離，也與外邦的兒女分離。那些有意藉着禱告和立約歸附神的人，必須與罪和罪人分離；因為「光明和黑暗有甚麼相通呢？」3. 這是與神相交的日子。「他們向神禁食，就是向神」（亞 7:5）；因為：（1）他們在禱告中向他說話，在認罪和敬拜他為主、為他們的神之中，將敬虔的心意獻給他。禁食若沒有禱告，就是沒有靈魂的身體，是無用的屍首。（2）他們聽他藉着自己的話向他們說話；因為他們誦讀律法書，這在禁食日是極為合宜的，好叫我們在律法的鏡子中看見自己的醜陋和污穢，知道當承認甚麼、當改正甚麼。神的話會引導並激發禱告，因為聖靈藉着它幫助我們禱告的軟弱。當留意時間如何在這兩者之間均分。他們花了三小時（因為這是一天的四分之一）誦讀、講解並應用聖經，又花了三小時認罪禱告；如此他們在一起六小時，將全部時間用于宗教的莊嚴活動，而沒有說：「看哪，何等煩瑣！」變換不同的操練使時間不那麼乏味，而且他們所讀的話語既為禱告提供了題材，禱告也使話語更加有益。帕特里克主教認為他們用了一整天的十二小時來靈修：從早上六時到九時誦讀，從九時到正午禱告，從正午到三時再誦讀，從三時到傍晚六時再禱告。禁食日的話語是善工，因此我們當努力把它做成一天的工作——美好的一天的工作。
英文原文
The Repentance of the People (444 BC)
¹ Now in the twenty and fourth day of this month the children of Israel were assembled with fasting, and with sackclothes, and earth upon them.
² And the seed of Israel separated themselves from all strangers, and stood and confessed their sins, and the iniquities of their fathers.
³ And they stood up in their place, and read in the book of the law of the LORD their God one fourth part of the day; and another fourth part they confessed, and worshipped the LORD their God.
We have here a general account of a public fast which the children of Israel kept, probably by order from Nehemiah, by and with the advice and consent of the chief of the fathers. It was a fast that men appointed, but such a fast as God had chosen; for, 1. It was a day to afflict the soul, Isa 58:5. Probably they assembled in the courts of the temple, and they there appeared in sackcloth and in the posture of mourners, with earth on their heads, Ne 9:1. By these outward expressions of sorrow and humiliation they gave glory to God, took shame to themselves, and stirred up one another to repentance. They were restrained from weeping, Ne 8:9, but now they were directed to weep. The joy of our holy feasts must give way to the sorrow of our solemn fasts when they come. Every thing is beautiful in its season. 2. It was a day to loose the bands of wickedness, and that is the fast that God has chosen, Isa 58:6. Without this, spreading sackcloth and ashes under us is but a jest. The seed of Israel, because they were a holy seed, appropriated to God and more excellent than their neighbours, separated themselves from all strangers with whom they had mingled and joined in affinity, Ne 9:2. Ezra had separated them from their strange wives some years before, but they had relapsed into the same sin, and had either made marriages or at least made friendships with them, and contracted such an intimacy as was a snare to them. But now they separated themselves from the strange children as well as from the strange wives. Those that intend by prayers and covenants to join themselves to God must separate themselves from sin and sinners; for what communion hath light with darkness? 3. It was a day of communion with God. They fasted to him, even to him (Zec 7:5); for, (1.) They spoke to him in prayer, offered their pious and devout affections to him in the confession of sin and the adoration of him as the Lord and their God. Fasting without prayer is a body without a soul, a worthless carcase. (2.) They heard him speaking to them by his word; for they read in the book of the law, which is very proper on fasting days, that, in the glass of the law, we may see our deformities and defilements, and know what to acknowledge and what to amend. The word will direct and quicken prayer, for by it the Spirit helps our praying infirmities. Observe how the time was equally divided between these two. Three hours (for that is the fourth part of a day) they spent in reading, expounding, and applying the scriptures, and three hours in confessing sin and praying; so that they staid together six hours, and spent all the time in the solemn acts of religion, without saying, Behold, what a weariness is it! The varying of the exercises made it the less tedious, and, as the word they read would furnish them with matter for prayer, so prayer would make the word the more profitable. Bishop Patrick thinks that they spent the whole twelve hours of the day in devotion, that from six o'clock in the morning till nine they read, and then from nine to twelve they prayed, from twelve to three they read again, and from three till six at night they prayed again. The word of a fast day is good work, and therefore we should endeavour to make a day's work, a good day's work, of it.
4-38
The Prayer of the Levites (444 BC)
利未人的禱告 (444 BC)
⁴ 利未人耶書亞、巴尼、甲篾、示巴尼、布尼、示利比、巴尼、基拿尼站在臺階上，大聲哀求耶和華他們的神。
⁵ 利未人耶書亞、甲篾、巴尼、哈沙尼、示利比、荷第雅、示巴尼、毗他希雅說：你們要站起來稱頌耶和華你們的神，永世無盡。耶和華啊，你榮耀之名是當稱頌的，超乎一切稱頌和讚美。
⁶ 你惟獨是耶和華。你造了天和天上的天，並天上的萬象，地和地上的萬物，海和海中所有的，這一切都是你所保存的。天上的萬軍都敬拜你。
⁷ 你是耶和華神，曾揀選亞伯蘭，領他出了迦勒底的吾珥，給他起名叫亞伯拉罕。
⁸ 你見他在你面前心裏誠實，就與他立約，應許把迦南人、赫人、亞摩利人、比利洗人、耶布斯人、革迦撒人之地賜給他的後裔，且應驗了你的話語，因為你是公義的。
⁹ 你曾看見我們列祖在埃及所受的困苦，垂聽他們在紅海邊的哀求，
¹⁰ 就施行神蹟奇事在法老和他一切臣僕並他國中眾民身上，因為你知道他們向我們列祖行事狂傲。你也得了名聲，正如今日一樣。
¹¹ 你又在我們列祖面前將海分開，使他們在海中乾地走過，又將追趕他們的人拋在深海，如石頭拋在大水之中。
¹² 你白晝用雲柱引導他們，夜間用火柱照亮他們當行的路。
¹³ 你也降臨在西奈山，從天上與他們說話，賜給他們正直的典章、真實的律法、美好的條例與誡命。
¹⁴ 又使他們知道你的安息聖日，藉你僕人摩西傳給他們誡命、條例、律法。
¹⁵ 又從天上賜下糧食充他們的飢，從磐石中使水流出解他們的渴。你又應許他們可以進去得你起誓應許賜給他們的地。
¹⁶ 但我們的列祖行事狂傲，硬着頸項，不聽從你的誡命，
¹⁷ 不肯順從，也不記念你在他們中間所行的奇事，竟硬着頸項，在悖逆中立首領要回埃及為奴之地。但你是樂意饒恕人、有恩典、有憐憫、不輕易發怒、有豐盛慈愛的神，並不撇棄他們。
¹⁸ 他們雖然鑄了一隻牛犢，彼此說：這就是領你出埃及的神，因而大大惹動你的怒氣，
¹⁹ 你還是大施憐憫，在曠野不撇棄他們。白晝雲柱不離開他們，仍引導他們行路；夜間火柱也不離開他們，照亮他們當行的路。
²⁰ 你也賜下你良善的靈教訓他們，未嘗不賜嗎哪給他們餬口，並賜水解他們的渴。
²¹ 在曠野四十年，你養育他們，使他們一無所缺。衣服沒有穿破，腳也沒有腫。
²² 你又將列國之地賜給他們，分疆為界。他們就得着了希實本王西宏的地和巴珊王噩的地。
²³ 你使他們的子孫多如天上的星，帶他們到你所應許他們列祖進去得為業之地。
²⁴ 這樣，他們進去得了那地。你在他們面前使那地的居民迦南人制伏，將迦南人和迦南的諸王交在他們手中，使他們隨意待那地的居民和人民。
²⁵ 他們得了堅固的城邑和肥美的地，充滿各樣美物的房屋、鑿成的水池、葡萄園、橄欖園和許多果樹。他們就吃而得飽，身體肥胖，因你豐盛的恩惠而歡樂。
²⁶ 然而，他們不順從，竟背叛你，將你的律法丟在背後，殺害那勸他們歸向你的先知，大大惹動你的怒氣。
²⁷ 所以你將他們交在仇敵的手中，使仇敵擾害他們。他們遭難的時候哀求你，你就從天上垂聽，照你豐盛的憐憫賜給他們拯救者，救他們脫離仇敵的手。
²⁸ 但他們得享太平之後，又在你面前行惡。所以你丟棄他們在仇敵的手中，使仇敵轄制他們。然而他們轉回哀求你，你又從天上垂聽，屢次照你的憐憫拯救他們。
²⁹ 你又警戒他們，要使他們歸向你的律法。他們卻行事狂傲，不聽從你的誡命，干犯你的典章——人若遵行就必因此活着——又聳着頑梗的肩，硬着頸項，不肯聽從。
³⁰ 但你多年寬容他們，又用你的靈藉眾先知警戒他們，他們仍不側耳而聽。所以你將他們交在列國之民的手中。
³¹ 然而你因你豐盛的憐憫，沒有全然滅絕他們，也不撇棄他們，因為你是有恩典有憐憫的神。
³² 我們的神啊，你是至大、至能、至可畏、守約施慈愛的神。求你不要看我們所遭遇的苦難為小，這苦難臨到我們、我們的君王、首領、祭司、先知、列祖，以及你的一切百姓，從亞述列王的時候直到今日。
³³ 在一切臨到我們的事上，你卻是公義的，因你所行的是誠實，我們所做的是邪惡。
³⁴ 我們的君王、首領、祭司和列祖都沒有遵行你的律法，也不留意你的誡命和你警戒他們的話。
³⁵ 他們在本國中、在你所賜給他們這廣大肥美之地上、在你所賜他們的大恩惠中，沒有事奉你，也不轉離他們的惡行。
³⁶ 我們今日作了奴僕。至於你所賜給我們列祖享受其果實和美物之地，看哪，我們在這地上作了奴僕。
³⁷ 這地許多的出物歸了王，就是你因我們的罪所派轄制我們的王。他們隨意轄管我們的身體和牲畜，我們遭遇了大患難。
³⁸ 因這一切的事，我們立確實的約，寫在冊上。我們的首領、利未人和祭司都簽名。
我們在這裏看到這禁食日的工作如何進行。1. 所用事奉人員的名字。他們被兩次提名（尼9:4-5），只是名字略有變化。他們或是依次禱告，照着使徒所定的規矩（林前14:31：你們都可以一個一個地作先知講道）；又或如有些人所想，共有八個不同的會眾，彼此相隔一定距離，每個會眾有一位利未人主持。2. 他們所從事的工作本身。（1）他們向神禱告，大聲向他呼求（尼9:4），為以色列的罪求赦免，並求神的恩惠。他們大聲呼求，並非像巴力的敬拜者那樣為了讓神聽得更清楚，而是為了讓百姓聽見，並激發自己的熱忱。（2）他們讚美神；因為讚美之工在禁食日並非不合時宜。在一切敬拜中，我們都當以此為目標：將當得的榮耀歸給神的名。他們禱告的要點記錄在此；或許是事先擬定的，作為利未人發揮的指引；又或是事後追憶的，作為他們在禱告中發揮的綱要。實際所說的必定遠比此處所記的多，否則認罪和敬拜神不會佔去一天的四分之一，更不用說兩個四分之一了。
在這向神莊嚴的呼求中，我們看到：
I. 對神敬畏的敬拜——敬拜祂為完全而榮耀的存有，並為萬有之源（尼9:5-6）。會眾被召站起來，以表明他們與此同心；如此，事奉者便轉向神：你榮耀之名是當稱頌的。這裏敬拜神：1. 為惟一永活而真實的神：你惟獨是耶和華——自存而獨立的；除你以外再無別神。2. 為萬物的創造主：你造了天和天上的天，並天上的萬象，地和地上的萬物，海和海中所有的。我們信經的第一條，理當成為我們讚美的第一條。3. 為整個受造界的偉大保護者：「你保存你所賜生命的受造物，使其繼續存在。」神的護理達到最高的存有——因他們需要；也達到最低微的——因他們不被輕看。神所造的，祂必保護；祂所做的，都做得堅固（傳3:14）。4. 為受造之物讚美的對象：「天上的萬軍——就是聖天使的世界——都敬拜你（尼9:6）。但你的名超乎一切稱頌和讚美；它不需要受造之物的讚美，那些讚美也不能為它的榮耀增添甚麼。」在讚美神之名的事上，最好的表現——即使是天使的表現——也遠不及它所配得的。它不僅超越我們的稱頌，更超越一切的稱頌。將天上地下的讚美全數加起來，關於神榮耀所當說、可說的，連千分之一也說不到。我們的良善不能加添於祂。
II. 感恩地承認神對以色列的恩惠。
1. 這裏在祂面前逐一列舉了許多恩惠，十分切題，因為：（1）我們當抓住一切機會述說耶和華的慈愛，並在一切禱告中獻上感謝。（2）當我們認罪時，留意神的恩惠作為罪的加重情節是好的——這能使我們更加謙卑羞愧，以忘恩負義的醜名責備自己。（3）當我們在患難中向神求憐憫求拯救時，回顧自己和我們列祖的經歷，能鼓勵我們的信心和盼望：「主啊，你從前恩待了我們；難道如今要一筆勾銷嗎？你不仍是同一位神嗎？」
2. 讓我們簡要觀看此處所列舉神對以色列施恩的具體事例。（1）亞伯拉罕的蒙召（尼9:7）。神對他的恩惠是分別出來的：「你揀選了他。」神在他身上的恩典大有能力，將他從迦勒底的吾珥領出來；又賜他亞伯拉罕的名，以此尊榮他為屬自己的，並應許他作多國的父。你們要追想你們的祖宗亞伯拉罕（賽51:2），看白白恩典在他身上得着榮耀。（2）神與他所立的約，應許將迦南地賜給他和他的後裔——那是更美之地的預表（尼9:8）。這約是確定的，因為神見亞伯拉罕的心在祂面前誠實，而神見他誠實是因為神使他誠實（因為信不是出於我們自己，乃是神的恩賜），所以神就應驗了祂的話語；因為神待完全人，就顯出完全，祂在哪裏找到一顆誠實的心，也必在那裏顯為信實的神。（3）以色列人出埃及的拯救（尼9:9-11）。如今他們正祈求脫離巴比倫之拯救得以完全，此時記念這事正合時宜。那時他們是因着對他們困苦的憐憫、因着垂聽他們的哀求、因着抵擋逼迫者的驕傲和橫暴而蒙拯救的。他們在哪裏行事狂傲，神就在那裏顯明自己超乎他們之上（出18:11），並因此得了名聲；因為祂曾說：我要在法老身上得榮耀。直到今日，神的名仍因那奇妙的作為得着榮耀。這拯救是以神蹟成就的：為此行了許多神蹟奇事；他們的拯救就是仇敵的滅亡；仇敵被拋在深海，如同石頭拋在大水之中，永無翻身之日。（4）以雲柱火柱引領他們經過曠野。雲柱火柱指示他們當走的方向，何時起行，何時何處安歇，引導他們一切的行程和腳步（尼9:12）。這也是神與他們同在的可見記號，為要引導保護他們。這一點他們又重複提及（尼9:19），指出：雖然他們因罪激怒神，使神撤回，任憑他們在曠野的旁徑中流浪滅亡，但神因着豐盛的憐憫仍繼續引領他們，沒有撤去雲柱火柱（尼9:19）。當恩惠雖已因罪失去卻仍被延續，我們便加倍有義務感恩。（5）在曠野中為他們預備豐盛的供應，使他們不致因飢餓滅亡：你從天上賜下糧食，又從磐石中使水流出（尼9:15）；又為鼓舞他們的心，應許他們可以進去得迦南地。他們有糧有水，在旅途中有方便的食物，旅程的終點有美地——他們還求甚麼呢？這一點也被重複提及（尼9:20），作為在他們屢次惹動神怒之下仍持續的恩惠：四十年你養育他們。從未有百姓如此長久蒙撫養，如此無微不至；他們蒙了奇妙的供應，在那麼長的時間內衣服沒有穿破，雖然道路崎嶇漫長，腳也沒有腫；因為他們如鷹將他們背在翅膀上。（6）在西奈山頒佈律法。這是他們所蒙一切恩惠中最大的，也是他們所得最大的尊榮。頒佈律法者極其榮耀（尼9:13）：你不僅差遣，更親自降臨，與他們說話（申4:33）。所賜的律法極其美好。天下萬國沒有一個有這樣正直的典章、真實的律法和美好的條例（申4:8）。道德性和司法性的誡命真實公正，建立在自然公理和善惡永恒的準則之上；甚至禮儀性的條例也是好的——是神向他們施恩的記號，也是福音恩典的預表。第四誡的律法被特別指出是對他們的大恩惠：你使他們知道你的安息聖日——這是神特別恩待他們的記號，將他們與那些背棄了神、完全喪失了這古老啟示的萬民分別出來，也是維持他們與神交通的途徑。又與律法和安息日同時，你賜下你良善的靈教訓他們（尼9:20）。除了西奈山所頒的律法，摩西所寫的五經——他被聖靈感動而寫——是他們恆常的教訓，特別是申命記，神的靈藉摩西在其中詳盡地教訓他們。比撒列被神的靈充滿（出31:3），約書亞也是如此（民27:18），迦勒另有一個心志。（7）使他們得着迦南那美地——列國的疆域（尼9:22）。他們人數繁多，足以遍滿那地（尼9:23），又所向無敵，得以作那地的主人（尼9:24）；那地的居民被交在他們手中，使他們可以隨意待他們——若願意，可以將腳踏在仇敵君王的頸項上。這樣他們便得了安樂的定居（尼9:25）。看那地的城邑，堅固而防禦森嚴；看那地的房屋，精美而陳設齊全，充滿各樣珍寶；觀那地的疆域，你必說從未見過如此肥美之地，葡萄園和橄欖園如此豐盛。這一切都是現成的，交在他們手中；他們便因神大恩所賜的禮物而歡欣。若非他們自取其禍，他們在迦南本可以再安樂、再幸福不過了。（8）當他們因屢次惹動神怒而自招審判時，神樂意赦免他們的罪，為他們施行拯救。在曠野時，他們發現神是樂意饒恕人的神（尼9:17）——赦免之神的神（旁註如此譯），祂曾宣告祂的名為赦免罪孽、過犯和罪惡的神，有權赦罪，樂意赦罪，且以赦罪為榮。他們雖離棄祂，祂卻沒有離棄他們——本可以公義地如此行——卻繼續看顧他們、恩待他們。此後，當他們在迦南定居，卻因自己的罪將自己賣給仇敵，在他們順服謙卑懇求之時，祂便賜給他們拯救者（尼9:27）——就是士師。神藉着他們多次在百姓瀕臨滅亡之時行了極大的拯救。祂如此行，並非因他們有任何功勞——他們只配受禍——而是照着祂的憐憫，祂豐盛的憐憫。（9）祂藉僕人眾先知對他們的規勸和公正的警告。當祂拯救他們脫離患難時，祂也對他們的罪作見證（尼9:28-29），免得他們誤將拯救當作對他們罪惡的姑息。先知對他們所見證的一切，目的都是要使他們歸回神的律法，將頸項伏在律法的軛下，照着律法的準則行事。我們事奉的目的，是藉着使人歸向神的律法而使人歸向神，而不是藉着使人伏在我們自己的律法之下而使人歸向我們。這一點在此又重複（尼9:30）：你藉你的靈在你眾先知之中警戒他們。先知的見證就是先知裏面之靈的見證，也是他們裏面基督的靈（彼前1:10-11）。他們被聖靈感動而說話，人所傳的也當如此領受。神賜下祂的靈教訓他們（尼9:20），但他們既不接受這教訓，神便藉祂的靈對他們作見證。我們若不容神的話教導管治我們，它便要控告審判我們。神差遣先知，是出於對百姓的憐憫（代下36:15），好使祂不必差遣審判。（10）祂忍耐的延長和責罰的減輕：祂多年寬容他們（尼9:30），不願刑罰他們，等候看他們是否悔改；即使刑罰，也沒有全然滅絕他們，也不撇棄他們（尼9:31）。祂若撇棄他們，他們必全然滅亡；但祂沒有發盡祂的烈怒，因為祂的目的是要他們悔改，不是要毀滅他們。他們如此增多、如此放大地列舉神對以色列施恩的事例，我們也當照樣行，好使神的恩惠——若被我們留心思量——能領我們悔改，勝過我們的敗壞。我們越為神的恩惠感恩，便越會為自己的罪謙卑。
III. 這裏有悔改的認罪——認自己的罪和列祖的罪。這些罪的記述與神恩惠的記念交織在一起，好使神的恩惠——儘管他們屢次惹怒——顯得更加輝煌，也使他們的罪——儘管有神恩惠——顯得更加可憎。這段認罪和恩惠的記述中，許多話取自結20:5-26和尼9:4-38；將這些經文互相比對便可看出；因為神的話可用來指引我們禱告，藉着祂對我們所說的話，我們可以學會當對祂說甚麼。
1. 他們從以色列人在曠野的罪開始：他們，就是我們的列祖（如此讀法或更佳）行事狂傲——雖然考慮到他們是甚麼人，以及他們不久前才脫離為奴的生活，他們實在沒有理由驕傲——硬着頸項（尼9:16）。驕傲是人頑梗悖逆的根源；他們以為將頸項伏在神的軛下是貶低自己，以為樹立自己的意志來對抗神的意志是一種氣派。（1）有兩件事他們沒有留心，否則便不會如此行事：——他們聽見了神的話，卻不留意神的誡命；他們看見了神的作為，卻不記念祂的奇事：他們若將之視為神蹟而正確思想，便會因信心和聖潔的敬畏而順服；若將之視為恩惠而正確思想，便會因感恩和聖潔的愛而順服。但當人對神的條例或祂的護理都不正確使用時，還能期望他們怎樣呢？（2）這裏特別指出他們在曠野所犯的兩大罪——圖謀回去：[1] 回到埃及為奴之地——為了大蒜和洋葱的緣故，他們竟以此為勝過伴隨些許艱難不便的神以色列之子的榮耀自由。他們在悖逆中立首領要回埃及為奴之地，不信任神的大能，藐視祂聖潔的應許（尼9:17）。[2] 回到埃及的偶像崇拜：他們鑄了一隻牛犢，竟愚昧地說：這就是領你出埃及的神。
2. 接着他們哀嘆列祖在得着迦南之後所犯的罪。他們雖然因神大恩而歡欣，卻不能因此緊緊跟從神；因為他們不順從（尼9:26），大大惹動神的怒氣。因為：（1）他們虐待神的先知，殺害他們，因為先知見證勸他們歸向神（尼9:26）——以最大的傷害回報最大的善意。（2）他們褻瀆祂的恩惠：他們得享太平之後，又行惡事（尼9:28）。他們既不被患難、也不被從患難中的拯救所感化。恐懼和慈愛都不能使他們持守本分。
3. 最後他們更接近自己的時代，哀嘆那些為他們帶來長久受苦、如今僅部分得脫之審判的罪：我們行事邪惡（尼9:33）；我們的君王、首領、祭司和列祖都有罪，我們在他們裏面也有罪（尼9:34）。他們指控自己和列祖有兩件事是致禍之因：（1）藐視神所賜的美善律法：他們干犯了神的典章——那是神聖智慧的訓誨，是神聖主權的要求。他們雖被告知順服律法對自己何等有益——因為人若遵行就必因此活着（尼9:29）——卻不肯遵行，如此實際上就是說他們不願活着。他們離棄了自己的福分。這約的摘要——如此行就必活着——引自結20:13，又為加3:12所引用，以證明律法不是本乎信；那時不像如今是信而得生；然而他們聳着頑梗的肩，旁註如此譯。他們假意將肩頭伏在神律法的重擔之下，做出做工的姿態，肩頭卻證明是頑梗退縮的；他們很快就甩開，不願持守，不願遵行。到了該認真動手的時候——如我們所說的——他們卻退縮，不肯聽從。他們有背道的心；雖然神藉先知呼召他們歸回，他們卻不肯側耳而聽（尼9:30）。祂伸手，卻無人理會。（2）藐視神所賜的美地（尼9:35）：「我們的君王在他們的國中沒有事奉你，沒有用自己的權柄來維護信仰；我們的百姓在你大恩的恩賜中、在你所賜這廣大肥美之地——你不僅以賜予給他們，更以驅逐原住民、使他們大獲全勝而賜給他們——其中沒有事奉你。」那些在自己地上不肯事奉神的人，便被交在異鄉事奉仇敵，正如從前所警告的（申28:47-48）。美地竟有惡居民，實在可惜，所多瑪便是如此。豐盛和富足往往使人驕傲放縱。
IV. 這裏有對神審判的謙卑陳述——他們從前受過、如今仍在受的審判。
1. 從前的審判被記念為他們罪的加重情節，因他們沒有從中受警戒。士師時代，他們的仇敵擾害他們（尼9:27）；當他們再次行惡時，神再次將他們交在仇敵手中。若非神交出，仇敵本不能碰他們；但神一旦離開他們，仇敵便得着且保持對他們的統治。
2. 他們當今悲慘的狀況被陳明在主面前（尼9:36-37）：我們今日作了奴僕。本為自由人的以色列人竟被奴役；他們從前所持有的地，是比任何宗地契約更尊貴的——是直接從天上之君賜給他們作為超乎地上萬民之獨居之民的，如今他們卻像農奴一般，從波斯諸王手下、藉着、在他們之下持有那地，成了他們的附庸。這是何等可悲的改變！但請看罪所造成的禍患！他們被綁去服勞役：仇敵對他們的身體有權轄管；他們所持有的一切都沒有保障，只是任憑主人隨意的佃戶；他們所繳的地稅如此沉重，簡直等同於苛索的租金；以致他們土地的一切收益，實際上都歸了王，他們只能勉強為自己和家人求得溫飽。他們誠實地承認，這是因他們的罪。貧窮和奴役是罪的果子；將我們帶入一切患難的，正是罪。
V. 這裏有他們在這些災難中向神的呼求。1. 以請求的方式，求神不要看這苦難為小（尼9:32）。這是整篇禱告中惟一的請願。這苦難是普遍的，臨到了他們的君王、首領、祭司、先知、列祖和一切百姓；他們都一同有分於罪（尼9:34），如今也都一同有分於審判。這苦難持久不斷：從亞述列王的時候——他們擄去了十個支派——直到今日。「主啊，求你不要看這一切為小，以為不值得留意，或不需要救濟。」他們並不指示神當為他們做甚麼，而是將此事留給祂，只求祂樂意加以留意，記念從前祂看見祂百姓在埃及所受的苦甚大，便降臨拯救他們（出3:7-8）。在這請求中，他們看神為當敬畏的（因祂是至大、至能、至可畏的神），也看神為當倚靠的（因祂是我們立約的神，是守約施慈愛的神）。2. 以承認的方式——儘管如此，這苦難實在輕於他們所當受的（尼9:33）。他們在一切患難中承認神的公義，承認祂沒有虧待他們。「我們干犯了你的律法，行事邪惡，所以你將這一切災禍臨到我們，是公義的。」請注意，當我們在神護理的責罰之下——無論多麼嚴厲、無論多麼持久——我們都當稱義神、定自己的罪；因為祂審判的時候，必顯為清正（詩51:4）。
VI. 這裏有整件事的結果和總結。在這番漫長的案件申述之後，他們終於定意歸向神、歸向本分，並約束自己永不離棄神，始終持守本分。「因這一切的事，我們與神立確實的約；鑒於我們屢次偏離神，如今我們要比以往更加堅定地與祂連結。因我們已為罪受了許多苦，如今我們要堅決地抵擋罪，好使我們不再聳着頑梗的肩。」請注意：1. 這約是經過深思熟慮而立的。這是一連串相稱之思想的結果，因此是合理的敬拜。2. 是以極大的莊嚴立的。它被寫下來——作為永久的記念——為要流傳萬代；它被簽名封緘，留作記錄，好在他們行事詭詐時作見證指控他們。3. 是經眾人同意的：「我們立這約；我們同心合意地設立，全體一致地而行，好彼此堅固。」4. 是以堅定的決心立的：「這是確實的約，不保留反悔的權利。這是我們生死與之、決不反悔的約。」從君王、祭司和利未人中選出一定數目的代表，代表會眾簽名蓋印，以全會眾的名義而行。此時應驗了論到猶太人的應許：他們從被擄之地歸回時，要與耶和華聯合為永遠的約（耶50:5），又應驗了賽44:5的應許：他們要以手歸順耶和華。存誠實之心的人，不會因立約保證而驚恐；知道自己的心何等詭詐的人，也不會認為這些保證是多餘的。
英文原文
The Prayer of the Levites (444 BC)
⁴ Then stood up upon the stairs, of the Levites, Jeshua, and Bani, Kadmiel, Shebaniah, Bunni, Sherebiah, Bani, and Chenani, and cried with a loud voice unto the LORD their God.
⁵ Then the Levites, Jeshua, and Kadmiel, Bani, Hashabniah, Sherebiah, Hodijah, Shebaniah, and Pethahiah, said, Stand up and bless the LORD your God for ever and ever: and blessed be thy glorious name, which is exalted above all blessing and praise.
⁶ Thou, even thou, art LORD alone; thou hast made heaven, the heaven of heavens, with all their host, the earth, and all things that are therein, the seas, and all that is therein, and thou preservest them all; and the host of heaven worshippeth thee.
⁷ Thou art the LORD the God, who didst choose Abram, and broughtest him forth out of Ur of the Chaldees, and gavest him the name of Abraham;
⁸ And foundest his heart faithful before thee, and madest a covenant with him to give the land of the Canaanites, the Hittites, the Amorites, and the Perizzites, and the Jebusites, and the Girgashites, to give it, I say, to his seed, and hast performed thy words; for thou art righteous:
⁹ And didst see the affliction of our fathers in Egypt, and heardest their cry by the Red sea;
¹⁰ And showedst signs and wonders upon Pharaoh, and on all his servants, and on all the people of his land: for thou knewest that they dealt proudly against them. So didst thou get thee a name, as it is this day.
¹¹ And thou didst divide the sea before them, so that they went through the midst of the sea on the dry land; and their persecutors thou threwest into the deeps, as a stone into the mighty waters.
¹² Moreover thou leddest them in the day by a cloudy pillar; and in the night by a pillar of fire, to give them light in the way wherein they should go.
¹³ Thou camest down also upon mount Sinai, and spakest with them from heaven, and gavest them right judgments, and true laws, good statutes and commandments:
¹⁴ And madest known unto them thy holy sabbath, and commandedst them precepts, statutes, and laws, by the hand of Moses thy servant:
¹⁵ And gavest them bread from heaven for their hunger, and broughtest forth water for them out of the rock for their thirst, and promisedst them that they should go in to possess the land which thou hadst sworn to give them.
¹⁶ But they and our fathers dealt proudly, and hardened their necks, and hearkened not to thy commandments,
¹⁷ And refused to obey, neither were mindful of thy wonders that thou didst among them; but hardened their necks, and in their rebellion appointed a captain to return to their bondage: but thou art a God ready to pardon, gracious and merciful, slow to anger, and of great kindness, and forsookest them not.
¹⁸ Yea, when they had made them a molten calf, and said, This is thy God that brought thee up out of Egypt, and had wrought great provocations;
¹⁹ Yet thou in thy manifold mercies forsookest them not in the wilderness: the pillar of the cloud departed not from them by day, to lead them in the way; neither the pillar of fire by night, to show them light, and the way wherein they should go.
²⁰ Thou gavest also thy good spirit to instruct them, and withheldest not thy manna from their mouth, and gavest them water for their thirst.
²¹ Yea, forty years didst thou sustain them in the wilderness, so that they lacked nothing; their clothes waxed not old, and their feet swelled not.
²² Moreover thou gavest them kingdoms and nations, and didst divide them into corners: so they possessed the land of Sihon, and the land of the king of Heshbon, and the land of Og king of Bashan.
²³ Their children also multipliedst thou as the stars of heaven, and broughtest them into the land, concerning which thou hadst promised to their fathers, that they should go in to possess it.
²⁴ So the children went in and possessed the land, and thou subduedst before them the inhabitants of the land, the Canaanites, and gavest them into their hands, with their kings, and the people of the land, that they might do with them as they would.
²⁵ And they took strong cities, and a fat land, and possessed houses full of all goods, wells digged, vineyards, and oliveyards, and fruit trees in abundance: so they did eat, and were filled, and became fat, and delighted themselves in thy great goodness.
²⁶ Nevertheless 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.
²⁷ Therefore thou deliveredst them into the hand of their enemies, who vexed them: and in the time of their trouble, when they cried unto thee, thou heardest them from heaven; and according to thy manifold mercies thou gavest them saviours, who saved them out of the hand of their enemies.
²⁸ But after they had rest, they did evil again before thee: therefore leftest thou them in the hand of their enemies, so that they had the dominion over them: yet when they returned, and cried unto thee, thou heardest them from heaven; and many times didst thou deliver them according to thy mercies;
²⁹ And testifiedst against them, that thou mightest bring them again unto thy law: yet they dealt proudly, and hearkened not unto thy commandments, but sinned against thy judgments, (which if a man do, he shall live in them;) and withdrew the shoulder, and hardened their neck, and would not hear.
³⁰ Yet many years didst thou forbear them, and testifiedst against them by thy spirit in thy prophets: yet would they not give ear: therefore gavest thou them into the hand of the people of the lands.
³¹ Nevertheless for thy great mercies' sake thou didst not utterly consume them, nor forsake them; for thou art a gracious and merciful God.
³² Now therefore, our God, the great, the mighty, and the terrible God, who keepest covenant and mercy, let not all the trouble seem little before thee, that hath come upon us, on our kings, on our princes, and on our priests, and on our prophets, and on our fathers, and on all thy people, since the time of the kings of Assyria unto this day.
³³ Howbeit thou art just in all that is brought upon us; for thou hast done right, but we have done wickedly:
³⁴ Neither have our kings, our princes, our priests, nor our fathers, kept thy law, nor hearkened unto thy commandments and thy testimonies, wherewith thou didst testify against them.
³⁵ For they have not served thee in their kingdom, and in thy great goodness that thou gavest them, and in the large and fat land which thou gavest before them, neither turned they from their wicked works.
³⁶ Behold, we are servants this day, and for the land that thou gavest unto our fathers to eat the fruit thereof and the good thereof, behold, we are servants in it:
³⁷ And it yieldeth much increase unto the kings whom thou hast set over us because of our sins: also they have dominion over our bodies, and over our cattle, at their pleasure, and we are in great distress.
³⁸ And because of all this we make a sure covenant, and write it; and our princes, Levites, and priests, seal unto it.
We have here an account how the work of this fast-day was carried on. 1. The names of the ministers that were employed. They are twice named (Ne 9:4,5), only with some variation of the names. Either they prayed successively, according to that rule which the apostle gives (1Co 14:31, You may all prophesy one by one), or, as some think, there were eight several congregations at some distance from each other, and each had a Levite to preside in it. 2. The work itself in which they employed themselves. (1.) They prayed to God, cried to him with a loud voice (Ne 9:4), for the pardon of the sins of Israel and God's favour to them. They cried aloud, not that God might the better hear them, as Baal's worshippers, but that the people might, and to excite their fervency. (2.) They praised God; for the work of praise is not unseasonable on a fast-day; in all acts of devotion we must aim at this, to give unto God the glory due to his name. The summary of their prayers we have here upon record; whether drawn up before, as a directory to the Levites what to enlarge on, or recollected after, as the heads of what they had in prayer enlarged upon, is uncertain. Much more no doubt was said than is here recorded, else confessing and worshipping God would not have taken up a fourth part of the day, much less two-fourths.
In this solemn address to God we have,
I. An awful adoration of God, as a perfect and glorious Being, and the fountain of all beings, Ne 9:5,6. The congregation is called upon to signify their concurrence herewith by standing up; and so the minister directs himself to God, Blessed be thy glorious name. God is here adored, 1. As the only living and true God: Thou art Jehovah alone, self-existent and independent; there is no God besides thee. 2. As the Creator of all things: Thou hast made heaven, earth, and seas, and all that is in them. The first article of our creed is fitly made the first article of our praises. 3. As the great Protector of the whole creation: "Thou preservest in being all the creatures thou hast given being to." God's providence extends itself to the highest beings, for they need it, and to the meanest, for they are not slighted by it. What God has made he will preserve; what he does is done effectually, Ec 3:14. 4. As the object of the creatures' praises: "The host of heaven, the world of holy angels, worshippeth thee, Ne 9:6. But thy name is exalted above all blessing and praise; it needs not the praises of the creatures, nor is any addition made to its glory by those praises." The best performances in the praising of God's name, even those of the angels themselves, fall infinitely short of what it deserves. It is not only exalted above our blessing, but above all blessing. Put all the praises of heaven and earth together, and the thousandth part is not said of what might and should be said of the glory of God. Our goodness extendeth not to him.
II. A thankful acknowledgment of God's favours to Israel.
1. Many of these are here reckoned up in order before him, and very much to the purpose, for, (1.) We must take all occasions to mention the loving kindness of the Lord, and in every prayer give thanks. (2.) When we are confessing our sins it is good to take notice of the mercies of God as the aggravations of our sins, that we may be the more humbled and ashamed, and call ourselves by the scandalous name of ungrateful. (3.) When we are seeking to God for mercy and relief in the time of distress it is an encouragement to our faith and hope to look back upon our own and our fathers' experiences: "Lord, thou hast done well for us formerly; shall it be all undone again? Art not thou the same God still?"
2. Let us briefly observe the particular instances of God's goodness to Israel here recounted. (1.) The call of Abraham, Ne 9:7. God's favour to him was distinguishing: "Thou didst choose him." His grace in him was powerful to bring him out of Ur of the Chaldees, and, in giving him the name of Abraham, he put honour upon him as his own and assured him that he should be the father of many nations. Look unto Abraham your father (Isa 51:2) and see free grace glorified in him. (2.) The covenant God made with him to give the land of Canaan to him and his seed, a type of the better country, Ne 9:8. And this covenant was sure, for God found Abraham's heart faithful before God, and found it so because he made it so (for faith is not of ourselves, it is the gift of God), and therefore performed his words; for with the upright he will show himself upright, and wherever he finds a faithful heart he will be found a faithful God. (3.) The deliverance of Israel out of Egypt, Ne 9:9-11. It was seasonable to remember this now that they were interceding for the perfecting of their deliverance out of Babylon. They were then delivered, in compassion to their affliction, in answer to their cry, and in resistance of the pride and insolence of their persecutors. Wherein they dealt proudly, God showed himself above them (Ex 18:11), and so got himself a name; for he said, I will get me honour upon Pharaoh. Even to this day the name of God is glorified for that wonderful work. It was done miraculously: signs and wonders were shown for the effecting of it; their deliverance was the destruction of their enemies; they were thrown into the deeps, as irrecoverably as a stone into the mighty waters. (4.) The conducting of them through the wilderness, by the pillar of cloud and fire, which showed them which way they should go, when they should remove, and when and where they should rest, directed all their stages and all their steps, Ne 9:12. It was also a visible token of God's presence with them, to guide and guard them. They mention this again (Ne 9:19), observing that though they had by their sins provoked God to withdraw from them, and leave them to wander and perish in the by-paths of the wilderness, yet in his manifold mercy he continued to lead them, and took not away the pillar of cloud and fire, Ne 9:19. When mercies, though forfeited, are continued, we are bound to be doubly thankful. (5.) The plentiful provision made for them in the wilderness, that they might not perish for hunger: Thou gavest them bread from heaven, and water out of the rock (Ne 9:15), and, to hold up their hearts, a promise that they should go in and possess the land of Canaan. They had meat and drink, food convenient in the way, and the good land at their journey's end; what would they more? This also is repeated (Ne 9:20) as that which was continued, notwithstanding their provocations: Forty years didst thou sustain them. Never was people so long nursed and so tenderly; they were wonderfully provided for, and, in so long a time, their clothes waxed not old, and, though the way was rough and tedious, their feet swelled not; for they were carried as upon eagles' wings. (6.) The giving of the law upon Mount Sinai. This was the greatest favour of all that was done them and the greatest honour that was put upon them. The Lawgiver was very glorious, Ne 9:13. "Thou didst not only send, but camest down thyself, and didst speak with them," De 4:33. The law given was very good. No nation under the sun had such right judgments, true laws, and good statutes, De 4:8. The moral and judicial precepts were true and right, founded upon natural equity and the eternal reasons of good and evil; and even the ceremonial institutions were good, tokens of God's goodness to them and types of gospel grace. Particular notice is taken of the law of the fourth commandment as a great favour to them: Thou madest known unto them thy holy sabbath, which was a token of God's particular favour to them, distinguishing them from the nations who had revolted from God and quite lost that ancient part of revealed religion, and was likewise a means of keeping up their communion with him. And, with the law and the sabbath, he gave his good Spirit to instruct them, Ne 9:20. Besides the law given on Mount Sinai, the five books of Moses, which he wrote as he was moved by the Holy Ghost, were constant instructions to them, particularly the book of Deuteronomy, in which God's Spirit by Moses instructed them fully. Bezaleel was filled with the Spirit of God (Ex 31:3), so was Joshua (Nu 27:18), and Caleb had another spirit. (7.) The putting of them in possession of Canaan, that good land, kingdoms and nations, Ne 9:22. They were made so numerous as to replenish it (Ne 9:23) and so victorious as to be masters of it (Ne 9:24); the natives were given into their hands, that they might do with them as they would, set their feet, if they pleased, on the necks of their kings. Thus they gained a happy settlement, Ne 9:25. Look upon their cities, and you see them strong and well fortified. Look into their houses, and you find them fine and well furnished, filled with all sorts of rich goods. Take a view of the country, and you will say that you never saw such a fat land, so well stored with vineyards and oliveyards. All these they found made ready to their hands; so they delighted themselves in the gifts of God's great goodness. They could not wish to be more easy or happy than they were, or might have been, in Canaan, had it not been their own fault. (8.) God's great readiness to pardon their sins, and work deliverance for them, when they had by their provocations brought his judgments upon themselves. When they were in the wilderness they found him a God ready to pardon (Ne 9:17), a God of pardons (so the margin reads it), who had proclaimed his name as a God forgiving iniquity, transgression, and sin, who has power to forgive sin, is willing to forgive, and glories in forgiving. Though they forsook him, he did not forsake them, as justly he might have done, but continued his care of them and favour to them. Afterwards, when they were settled in Canaan and sold themselves by their sins into the hands of their enemies, upon their submission and humble request he gave them saviours (Ne 9:27), the judges, by whom God wrought many a great deliverance for them when they were on the brink of ruin. This he did, not for any merit of theirs, for their deserved nothing but ill, but according to his mercies, his manifold mercies. (9.) The admonitions and fair warnings he gave them by his servants the prophets. When he delivered them from their troubles he testified against their sins (Ne 9:28,29), that they might not misconstrue their deliverances as connivances at their wickedness. That which was designed in all the testimonies which the prophets bore against them was to bring them again to God's law, to lay their necks under its yoke, and walk by its rule. The end of our ministry is to bring people to God by bringing them to his law, not to bring them to ourselves by bringing them under any law of ours. This we have again (Ne 9:30): Thou testifiedst against them by thy Spirit in thy prophets. The testimony of the prophets was the testimony of the Spirit in the prophets, and it was the Spirit of Christ in them, 1Pe 1:10,11. They spoke as they were moved by the Holy Ghost, and what they said is to be received accordingly. God gave them his Spirit to instruct them (Ne 9:20), but, they not receiving that instruction, he did by his Spirit testify against them. If we will not suffer God's word to teach and rule us, it will accuse and judge us. God sends prophets, in compassion to his people (2Ch 36:15), that he may not send judgments. (10.) The lengthening out of his patience and the moderating of his rebukes: Many years did he forbear them (Ne 9:30), as loth to punish them, and waiting to see if they would repent; and, when he did punish them, he did not utterly consume them nor forsake them, Ne 9:31. Had he forsaken them they would have been utterly consumed; but he did not stir up all his wrath, for he designed their reformation, not their destruction. Thus do they multiply, thus do they magnify, the instances of God's goodness to Israel, and we should do in like manner, that the goodness of God, duly considered by us, may lead us to repentance, and overcome our badness. The more thankful we are for God's mercies the more humbled we shall be for our own sins.
III. Here is a penitent confession of sin, their own sins, and the sins of their fathers. The mention of these is interwoven with the memorials of God's favours, that God's goodness, notwithstanding their provocations, might appear the more illustrious, and their sins, notwithstanding his favours, might appear the more heinous. Many passages in this acknowledgment of sins and mercies are taken from Eze 20:5-26, Ne 9:4-38, as will appear by comparing those verses with these; for the word of God is of use to direct us in prayer, and by what he says to us we may learn what to say to him.
1. They begin with the sins of Israel in the wilderness: They, even our fathers (so it might better be read), dealt proudly (though, considering what they were, and how lately they had come out of slavery, they had no reason to be proud), and hardened their necks, Ne 9:16. Pride is at the bottom of men's obstinacy and disobedience; they think it below them to bow their necks to God's yoke, and a piece of state to set up their own will in opposition to the will of God himself. (1.) There were two things which they did not duly give heed to, else they would not have done as they did:—The word of God they heard, but they did not hearken to God's commandments; and the works of God they saw, but they were not mindful of his wonders: had they duly considered them as miracles, they would have obeyed from a principle of faith and holy fear; had they duly considered them as mercies, they would have obeyed from a principle of gratitude and holy love. But, when men make no right use either of God's ordinances or of his providences, what can be expected from them? (2.) Two great sins are here specified; which they were guilty of in the wilderness—meditating a return, [1.] To Egyptian slavery, which, for the sake of the garlick and onions, they preferred before the glorious liberty of the Israel of God attended with some difficulty and inconvenience. In their rebellion they appointed a captain to return to their bondage, in distrust of God's power and contempt of his holy promise, Ne 9:17. [2.] To Egyptian idolatry: They made a molten calf, and were so sottish as to say, This is thy God.
2. They next bewail the provocations of their fathers after they were put in possession of Canaan. Though they were delighted themselves in God's great goodness, yet that would not prevail to keep them closely to him; for, nevertheless, they were disobedient (Ne 9:26) and wrought great provocations. For, (1.) They abused God's prophets, slew them because they testified against them to turn them to God (Ne 9:26), so returning the greatest injury for the greatest kindness. (2.) They abused his favours: After they had rest, they did evil again, Ne 9:28. They were not wrought upon either by their troubles or their deliverances out of trouble. Neither fear nor love would hold them to their duty.
3. They at length come nearer to their own day, and lament the sins which had brought those judgments upon them which they had long been groaning under and were now but in part delivered from: We have done wickedly (Ne 9:33): our kings, our princes, our priests, and our fathers, have all been guilty, and we in them, Ne 9:34. Two things they charge upon themselves and their fathers, as the cause of their troubles:—(1.) A contempt of the good law God had given them: They sinned against thy judgments, the dictates of divine wisdom, and the demands of divine sovereignty. Though they were told how much it would be for their own advantage to govern themselves by them, for, if a man do them, he shall live in them (Ne 9:29), yet they would not do them, and so, in effect, said that they would not live. They forsook their own mercies. This abridgment of the covenant, Do this and live, is taken from Eze 20:13, and is quoted, Ga 3:12, to prove that the law is not of faith; it was not them as it is now, Believe and live, yet they gave a withdrawing shoulder, so it is in the margin. They pretended to lay their shoulders under the burden of God's law, and put their shoulders to the work, but they proved withdrawing shoulders; they soon flew off, would not keep to it, would not abide by it. When it came, as we say, to the setting to, they shrunk back, and would not hear. They had a backsliding heart; and, though God by his prophets called them to return, they would not give ear, Ne 9:30. He stretched out his hands, but no man regarded. (2.) A contempt of the good land God had given them (Ne 9:35): "Our kings have not served thee in their kingdom, have not used their power for the support of religion; our people have not served thee in the use of the gifts of thy great goodness, and in that large and fat land which thou not only gavest them by thy grant, but gavest before them by the expulsion of the natives and the complete victories they obtained over them." Those that would not serve God in their own land were made to serve their enemies in a strange land, as was threatened, De 28:47,48. It is a pity that a good land should have bad inhabitants, but so it was with Sodom. Fatness and fulness often make men proud and sensual.
IV. Here is a humble representation of the judgments of God, which they had been and were now under.
1. Former judgments are remembered as aggravations of their sins, that they had not taken warning. In the days of the judges their enemies vexed them (Ne 9:27); and, when they did evil again, God did again leave them in the hand of their enemies, who could not have touched them if God had not given them up; but, when God left them, they got and kept dominion over them.
2. Their present calamitous state is laid before the Lord (Ne 9:36,37): We are servants this day. Free-born Israelites are enslaved, and the land which they had long held by a much more honourable tenure than grand sergeantry itself, even by immediate grant from the crown of heaven to them as a peculiar people above all people on the earth, they now held by as base a tenure as villenage itself, by, from, and under, the kings of Persia, whose vassals they were. A sad change! But see what work sin makes! They were bound to personal service: They have dominion over our bodies; they held all they had precariously, were tenants at will, and the land-tax that they paid was so great that it amounted even to a rack-rent; so that all the rents, issues, and profits, of their land did in effect accrue to the king, and it was as much as they could do to get a bare subsistence for themselves and their families out of it. This, they honestly own, was for their sins. Poverty and slavery are the fruits of sin; it is sin that brings us into all our distresses.
V. Here is their address to God under these calamities. 1. By way of request, that their trouble might not seem little, Ne 9:32. It is the only petition in all this prayer. The trouble was universal; it had come on their kings, princes, priests, prophets, fathers, and all their people; they had all shared in the sin (Ne 9:34), and now all shared in the judgment. It was of long continuance: From the time of the kings of Assyria, who carried the ten tribes captive, unto this day. "Lord, let it not all seem little and not worthy to be regarded, or not needing to be relieved." They do not prescribe to God what he shall do for them, but leave it to him, only desiring he would please to take cognizance of it, remembering that when he saw the affliction of his people in Egypt to be great he came down to deliver them, Ex 3:7,8. In this request they have an eye to God as one that is to be feared (for he is the great, the mighty, and the terrible, God), and as one that is to be trusted, for he is our God in covenant, and a God that keeps covenant and mercy. 2. By way of acknowledgment, notwithstanding, that really it was less than they deserved, Ne 9:33. They own the justice of God in all their troubles, that he had done them no wrong. "We have done wickedly in breaking thy laws, and therefore thou hast done right in bringing all these miseries upon us." Note, It becomes us, when we are under the rebukes of divine Providence, though ever so sharp and ever so long, to justify God and to judge ourselves; for he will be clear when he judgeth. Ps 51:4.
VI. Here is the result and conclusion of this whole matter. After this long remonstrance of their case was made they came at last to this resolution, that they would return to God and to their duty, and oblige themselves never to forsake God, but always to continue in their duty. "Because of all this, we make a sure covenant with God; in consideration of our frequent departures from God, we will now more firmly than ever bind ourselves to him. Because we have smarted so much for sin, we will now stedfastly resolve against it, that we may not any more withdraw the shoulder." Observe, 1. This covenant was made with serious consideration. It is the result of a chain of suitable thoughts, and so is a reasonable service. 2. With great solemnity. It was written, in perpetuam rei memoriam—that it might remain a memorial for all ages; it was sealed and left upon record, that it might be a witness against them if they dealt deceitfully. 3. With joint consent: "We make it; we are all agreed in making it, and do it unanimously, that we may strengthen the hands one of another." 4. With fixed resolution: "It is a sure covenant, without reserving a power of revocation. It is what we will live and die by, and never go back from." A certain number of the princes, priests, and Levites, were chosen as the representatives of the congregation, to subscribe and seal it for and in the name of the rest. Now was fulfilled that promise concerning the Jews, that, when they returned out of captivity, they should join themselves to the Lord in a perpetual covenant (Jer 50:5), and that in Isa 44:5, that they should subscribe with their hand unto the Lord. He that bears an honest mind will not startle at assurances; nor will those that know the deceitfulness of their own hearts think them needless.
七月初十日，在吹角節（Ne 8:2）與住棚節（Ne 9:14）之間，被定為贖罪日；我們沒有理由不認為它已被敬虔地遵守了，雖然經文未加提及。但此處記述了在那之後兩週所守的一次特別禁食，這禁食與他們當前事務的處境有關，正如贖罪日一樣，是一個自卑的日子。既有喜笑的時候，也有哀哭的時候。本章記述：第一，這禁食是如何遵守的，Ne 9:1-3。第二，在那場合向神所獻禱告的要點，其中他們為神的憐憫作了感恩的承認，為罪作了悔改的認罪，並在神降于他們的審判上謙卑順服神公義的手，最後以莊嚴立志重新順服作為結束，Ne 9:4-38。