The Pulpit Commentary — Nehemiah — Section 90

this tho Levites took the word, and, in the not, however, as actual readers but as name of the whole people, blessed God, listeners. The readers would be the Levites acknowledged his gracious providence and (see eh. viii. 7, 8). One fourth part of the special goodness towards Israel throughout day. The day and the nicrht were alike divided by the Jews into fiur parts each the entiro course of their history (vers. 6- of three hours duration. The nocturnal 26 ), confessed their sins and the sins of divisions are frequently alluded to in tho their fathers (vers. 26-35), admitted the New Testament (Mark xiii. 35; John xviii. \ustice of their present low cstitte (vers. 36, 28, &c.). Worshipped. Literally, '' bowed themselves down," or "prostrated them- 87), and finally brought forward a written selves." bond or covenant, whereto they invited those Ver. 4.-'0'pon the stairs, of the Levites. present to set their seals (ver. 38), pledging Rather," upon the platform of the Levites," them to" walk in God's law, 11nd observe and the same probably as the "pulpit" of eh. do all his commandments," and to make viii. 4. Dani. Rather, "Binnui" (see eh. x. 9 ; xii. 8), the representative of the "sons of a perpetual provision for the priests and for Henadad." Jeshua, Binnui, and Kadmiel the temple servicij (eh. x. 29-39). The are the three principal families of the Levites words of the formula were, no doubt, care- (comp. Ezra. ii 40 ; iii. 9 ; N eh. iii. 24 ; fully prepared beforehand, and show traces viii. 7, &c.). Sherebiah was the head of a. of the influence of Ezra, to whose prayer (Ezra family which returned with Ezra (Ezra viii 18). Chenani is probably the "Hanan" of ix. 6-15) they bear a great resemblance. chs. viii. 7, and x. 10. We may perhaps assume that they were Ver. 5. - Stand up. The people had his composition, and that, though he is not prostrated themselves (see the comment on mentioned, he was present, directing all the ver. 3) for confession and prayer ; they proceedings, instructing and animating the are now bidden to "stand up" for praise. Levites, and exercising an influence for good Compare the practice of the Christian Church. Blessed be. Literally, "let them over all grades of the people. (The present bless." The Levites turn their address, chapter is closely united with that which after its opening clause, from the people to follows, e.nd must be studied in connection Jehovah himself, who henceforth becomes with it.) the subject of it. Thy glorious name. The high honour due to the "name" of God is Ver. 1.-With aackclothes, and earth taught by the sacred writers with one uni- upon them. On the use of sackcloth in form voice from Moses (Exod. xx. 7) to the mourning see Gen. xxxvii. 34 ; 2 Sam. iii. last surviving apostle (Rev. xv. 4). The 31; xxi. 10; 1 Kingsxxi. 27, &c. Putting " glorious name " of God is an expression earth or dust on the head was less common ; which occurs four times in our version of but mention of it is made in 1 Sam. iv. 12; the Old Testament ; but the exact phrase 2 Sam. i. 2; and Job ii 12. here used is found only in Ps. l=ii. 19. Ver. 2.-The seed of Israel separated Ver. 6.-Thou art Lord alone. Compare themselves from all strangers. Compare Ps. lxxxvi. 10 and Isa. nvii. 16. In tho eh. x. 28, by which it appears that the latter passage the phrase used is al.most " strangers " are " the people of the lands," identical. The heaven of heavens. Com- or neighbouring heathen, of whom there pare Deut. x. 14 ; 1 Kings viii. 27 ; Ps. were at all times considerable numbers in cxlviii 4. The expression has been explained Jerusalem (comp. eh. xiii. 16). It was not as-I. The very highest heaven ; 2. The fitting that these aliens should take part in heavens in all their infinity. The latter a ceremony of which the main object was sense best suits the various pas511ges where that the special people of God should renew the phrase occurs. With all their host. their covenant with him. Btood and oon- The " host of heaven '' has been taken to feased. Attitude is perhaps scarcely intended mean - I. The angels ; 2. The stars. By here, since the Jews confessed their sins the immediate context the stars would seem kneeling (Ezra ix. 5), or prostrate (ibid. eh. to be here intended ; but the last clause of x. 1). Hence we hear in the next verse the verse is more properly applicable to the that they "stood up," or "rose up" (con- angels. Still, it must be re~~mbered that, 8W'rea;erunt, V ulg. ). according to H. S. (Ps. cxlVlll. 3), even the Ver. 3.-In their place. See above, eh. stars " praise " God. Thou preserveat them viii. 7. The people and the ministers had all. The preservation ~f all c~eat~d things their appointed "places" in every gathering by him who called them rnto berng 1s scarcely of a religious character. The former now taught in the Old Testament _elsewhe~ than "stood up" in their proper place, and read, in this passage. The Psalmist says lil one i e. "engaged in the reading of the law;" pl11ce, " Thou preservest man and beast "  94 THE BOOK OF NEHEMIAH. [cH. IX. 1-38.