Neh 9:6

“Thou, even thou art Lord alone,.... Whose name alone is Jehovah, the one only true and living God: thou hast made heaven, the heaven of heavens, with all their host; the airy and starry heavens, and the sun, moon, and stars in them, and the third heaven, the seat of God, angels, and saints: the earth, and all things that are therein; men, beasts, trees, metals, minerals, &c. the seas, and all that is therein; fishes, sea plants, &c. see Act 4:24, and thou preservest them all; they consist in thee, and are upheld in their being by thee, Heb 1:3 and the host of heaven worshipped thee; not the sun, moon, and stars, only in their way, Psa 148:2 but the angels chiefly, Heb 1:6.”

“Thou preservest them all - ואתה מחיה את כלם vettah mechaiyeh eth cullam, and thou givest life to them all: and the host of the heavens, לך משתחוים lecha mishtachavim, prostrate themselves unto thee. How near is this to the opinion of Kepler, that all the heavenly host are instinct with life, and navigate the great expanse on pinions adjusted to their situation in their respective orbits! But to preserve in life, or in being, is a very good meaning in the original, which does not necessarily imply vitality. We say a tree is alive when flourishing, a plant is dead when it withers, etc.”

“Of heavens. The highest, (Calmet) and most glorious (Haydock) residence of the Eternal. — Host. Stars (Calmet) and angels, (Menochius) which are like his guards. — Life, or being. If the Levites had adopted the sentiments of the Persians, that the stars were animated, this does not prove the truth of that opinion, which has nevertheless been maintained by many, Genesis i. 18. (Calmet) — The expression is used for preserving, (Psalm xl. 3.; Menochius) re-establishing, &c., chap. iv. 2. (Calmet)”

“Thou, even thou, art Lord alone, &c.--In this solemn and impressive prayer, in which they make public confession of their sins, and deprecate the judgments due to the transgressions of their fathers, they begin with a profound adoration of God, whose supreme majesty and omnipotence is acknowledged in the creation, preservation, and government of all. Then they proceed to enumerate His mercies and distinguished favors to them as a nation, from the period of the call of their great ancestor and the gracious promise intimated to him in the divinely bestowed name of Abraham, a promise which implied that he was to be the Father of the faithful, the ancestor of the Messiah, and the honored individual in whose seed all the families of the earth should be blessed. Tracing in full and minute detail the signal instances of divine interposition for their deliverance and their interest--in their deliverance from Egyptian bondage--their miraculous passage through the Red Sea--the promulgation of His law--the forbearance and long-suffering shown them amid their frequent rebellions--the signal triumphs given them over their enemies--their happy settlement in the promised land--and all the extraordinary blessings, both in the form of temporal prosperity and of religious privilege, with which His paternal goodness had favored them above all other people, they charge themselves with making a miserable requital. They confess their numerous and determined acts of disobedience. They read, in the loss of their national independence and their long captivity, the severe punishment of their sins. They acknowledge that, in all heavy and continued judgments upon their nation, God had done right, but they had done wickedly. And in throwing themselves on His mercy, they express their purpose of entering into a national covenant, by which they pledge themselves to dutiful obedience in future.”

“In Neh 9:6 this praising of God begins with the acknowledgment that Jahve, the Creator of heaven and earth, chose Abram and made a covenant with him to give the land of Canaan to his seed, and had performed this word (Neh 9:6-8). These verses form the theme of that blessing the name of His glory, to which the Levites exhorted. This theme is then elucidated by facts from Israel's history, in four strophes. a. When God saw the affliction of His people in Egypt, He delivered them by great signs and wonders from the power of Pharaoh, gave them laws and judgments on Sinai, miraculously provided them with food and water in the wilderness, and commanded them to take possession of the promised land (Neh 9:9-15). b. Although their fathers rebelled against Him, even in the wilderness, God did not withdraw His mercy from them, but sustained them forty years, so that they lacked nothing; and subdued kings before them, so that they were able to conquer and possess the land (Neh 9:16-25). c. After they were settled in the land they rebelled again, and God delivered them into the hand of their oppressors; but as often as they cried unto Him, He helped them again, till at length, because of their continued opposition, He gave them into the power of the people of the lands, yet of His great mercy did not wholly cast them off (Neh 9:26-31). d. May He now too look upon the affliction of His people, as the God that keepeth covenant and mercy, although they have deserved by their sins the troubles they are suffering (Neh 9:32-37). Neh 9:6 "Thou art Jahve alone; Thou hast made heaven, the heaven of heavens, and all their host, the earth and all that is thereon, the sea and all therein; and Thou givest life to them all, and the host of heaven worshippeth Thee. Neh 9:7 Thou art Jahve, the God who didst choose Abram, and broughtest him forth out of Ur of the Chaldees, and gavest him the name of Abraham: Neh 9:8 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 to his seed, and hast performed Thy word; for Thou art righteous." Jahve alone is God, the Creator of heaven and earth, and of all creatures in heaven and on earth. In order duly to exalt the almightiness of God, the notion of heaven is enhanced by the addition "heaven of heavens," as in Deu 10:14; Kg1 8:27; and that of earth by the addition "the sea and all therein;" comp. Psa 146:6. כּל־צבאם, Gen 2:1, here refers only to heaven. מחיּה, to cause to live = to give and preserve life. כּלּם relates to all creatures in heaven and earth. The host of heaven who worshipped God are the angels, as in Psa 148:2; Psa 103:21. This only God chose Abram; comp. Gen 12:1 with Gen 11:31 and Gen 15:7; Gen 17:5, where God bestowed upon the patriarch Abram the name of Abraham. The words, "Thou foundest his heart faithful," refer to בּיהוה האמין there mentioned. The making of a covenant alludes to Gen 17:5.; the enumeration of six Canaanitish nations to Deu 7:1; Exo 3:8; comp. with Gen 15:20. This His word God performed (fulfilled), for He is righteous. God is called צדּיק, inasmuch as with Him word and deed correspond with each other; comp. Deu 32:4.”