Nehemiah 9:32–37

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Dean, School of Christian Ministries, University of Mobile

RETURNING TO GOD

Nehemiah 9:32–37

In order to understand the significance of our focal passage for this lesson, we must examine the larger context of Nehemiah 8 through 10. Following the establishment of public Torah reading in post-exilic Jerusalem, fathers took seriously their responsibility for following the Mosaic Law. They met with Ezra and the Levites to lead the celebration of the Feast of Tabernacles in a way that had not been done since the time of Moses’ successor, Joshua (8:17). Following that observance, they expressed repentance for their sin and the shame of their fathers which had led to the Babylonian captivity (9:1–2).

This passage at the end of Nehemiah 9 is a brief excerpt of a public prayer of brokenness and confession by men who measured their history with the Torah and found the nation wanting. Like the earlier prayers on behalf of their people (see Dan. 9:4–19; Ezra 9:6–15; Neh. 1:5–11), this extensive confession acknowledged the entire nation was guilty of rejecting the God of their fathers. Unlike the previous prayers, this prayer was a group project introducing a human pledge. As with every other man-made deal with God, it would ultimately fail.

The Great God (32)

Verses 6 through 23 ascribe glory to Yahweh, the covenant God of Israel and Judah, whose faithful, patient care for His people in the Torah are the focus of these verses. The prayer continues with a review of Israel’s rebellion in the Promised Land when they rejected Yahweh as their King and focused on material gains, fulfilling His warnings through Moses before Israel’s entry (Deut. 6:10–15; Neh. 9:24–29).

Who is this God? He creates the universe and displays His glory. He calls a family to Himself, as an invitation to the nations to know and love Him. He is righteous in His judgments on those who reject and defy Him. At the same time Yahweh is gracious and compassionate (9:17, 19, 28, 31). Here their confession uses the wording of God’s self-revelation to Moses in Exodus 34:6 and 7.

Unlike the chief gods of ancient pantheons — Ra, Jupiter, Zeus, Oden, Marduk — no other gods compare to Yahweh. He is our God, the “great God,” the “mighty God,” the “awe-inspiring God,” the covenant-keeping God. Here their prayer echoes the description of God from Deuteronomy 10:17.

The Confession (33–35)

In these verses we read a two-fold confession. The first is a confession of God’s care for Judah. God is “righteous.” He “acted faithfully.” He warned His people about the consequences of disobedience. Yahweh provided their kingdom with abundance.

The second confession regards their sinful response to God’s generosity. God provided for them kings and leaders and priests and prophets, just as He said (Deut. 17–18). Their response? Neither the leadership nor the followers acted obediently to God’s covenant.

The Covenant (36–37)

God made a series of binding covenants throughout the Old Testament, including the Abrahamic Covenant (Gen. 12:1–3) and the Mosaic/Sinaitic covenant (Ex. 20), which were based on the steadfast character of God. The Mosaic covenant was conditional in its outcome: Obedience brought God’s blessings, whereas rebellion brought His curse.

Judah’s inhabitants were living as paupers, as self-imposed servants. The freedom God gave them had been squandered and they had exchanged the promise of security for liberty. They had a history of choosing promises with men rather than living according to the promises of God. Like the Prodigal Son in Jesus’ parable (Luke 15:11–31) they confessed their folly.

Judah closed their confession with a man-made covenant. As we will discover in the lesson next week, not all covenants are created equal.