Ver. 1. Now in the twenty and fourth day] A day after the feast of tabernacles, they keep a solemn fast: Usque adeo nihil est, ex omni parte, beatum. There is in this present life an interchange of all things, a succession of feasting and fasting. Of the best, while here it may be said, as Pliny doth of Metellus, Infelix dici non debet, felix non potest; unhappy you cannot call him, happy you may not (lib. vii. cap. 47). One compareth him to the Ark, which was ever transported, till settled in Solomon’s Temple; another to quicksilver, which hath in itself a principle of motion, but not of rest. The children of Israel were assembled with fasting] As Epaminondas walked heavily the day after his triumph. Deadness of spirit is apt to follow our liveliest joys; but that must be looked to, and security prevented, which is wont to seize upon men after holy duties; like as worms and wasps eat the sweetest fruits. These fasters had wept at the hearing of the law, and were stilled by the Levites, Nehemiah 8:11, because it was unseasonable. Now the feast being over, and their hearts yet full of grief for their great sin in taking strange wives (not yet put away, though they had vowed to do it, Ezra 10:3, &c.), they first put away those wives on the twenty-third day, and then humble themselves by fasting and prayer on this twenty-fourth day; being wrought thereunto by the reading of the law, as is implied in the next verse. And with sackcloth] As acknowledging themselves unworthy of the coarsest clothing; and that, but for shame, they would have stripped themselves naked. And earth upon them] As those that had forfeited all, and deserved to be as far underground as now they were above.
Ver. 2. And the seed of Israel] Called Israelites (not Abrahamites) from their wrestling with God by prayer and tears, and prevailing. Called also Jews from Judah, which signifieth the confessor. Here it is said of them that, They stood and confessed their sins] All their sins, either actually committed, or habitually comprised in their body of sin. This whoso doth in due manner shall have mercy, Proverbs 28:13. Yea, he shall have heaven. Israel had power with God as a prince. Judah, the confessor, got the kingdom from Reuben. Confession is the way to the kingdom; walk in it; only it must be joined with confusion of sin, as here. They separated themselves from all strangers, they abandoned their peccatum in deliciis, their darling sin, they kept themselves from their iniquity. Psalms 18:23. Hoc non sit verbis, Marce: ut ameris, ama Let this not be by words so that you may be loved and love. (Martial). And the iniquities of their fathers] i.e. Of their progenitors; which are owned, if not bewailed, disclaimed.
Ver. 3. And they stood up in their place] The people stood, for reverence’ sake, to the word read. See Nehemiah 8:5. Or the ministers stood up in their pulpits, where they represent God himself as his ambassadors; and should therefore lay down all self-respects and aims at the pulpit door; and be fully of his mind, who said, I would not be found speaking or doing aught that I thought Christ would not approve of, if he were corporally present. (Ecolamp.) And read in the book] Giving the sense of that they read; and applying it close to men’s consciences. This was preaching indeed; for as every sound is not music, so neither is every pulpit discourse preaching. Cura pastoralis est ars artium et scientia scientiarum, saith one, It is a matter of great skill to divide the word aright. See Nehemiah 8:8. One fourth part of the day] i.e. For three hours: from nine o’clock to twelve. This warranteth our preaching fast sermons; though prayer be the chief business of such a day. See Jeremiah 36:6,7. And another fourth part] sc. From twelve to three: thus besides the ordinary morning and evening sacrifices, they divided the day between preaching and prayer, as those did, Acts 6:4. And as the priests of old taught Jacob God’s judgments, and put incense before the Lord, Deuteronomy 33:10. The Jews at this day boast that they divide the day (even the working day) into three parts; the first, ad Tephillah, they spend in prayer; the second, ad Torah, in reading the law; the third, ad Malachah, in their worldly business. But you are not bound herein to believe them. They confessed] Not without supplication for pardon, and power to do better. And worshipped the Lord their God] Inwardly and outwardly, giving him his due glory, and resting upon him by a lively faith in the gracious promises; being fully persuaded of this, that, together with the forgiveness of sin, they should have those particular blessings which they sued for, so far as might stand with God’s glory and the good of their souls.
Ver. 4. Then stood up] Each of these eight in his turn, or each in his own proper place; the people being, for more convenience sake, divided into eight several congregations. And cried with a loud voice] Verbis non modo disertis, sed et exertis, Words not only of eloquence but shouted out, of that God might hear (which yet he can do very well without any audible voice, Exodus 14:15 1Ki 22:32), and all the people might hear, and join in prayer. Unto the Lord their God] As being in covenant with them. This shows their faith, as the former their fervency. Faith is the foundation of prayer; and prayer is the fervency of faith.