Job 6

Job 6:1

Unfaithfulness of the People and God’s Salvation

When man departs from God, no longer involving Him in his actions, he comes to “great blasphemies”. Then the greatest of God’s blessings are returned by man with the greatest evil. The rebellion of the people manifests itself in rebellion against God. They cast His law behind their backs. That is an act of contempt. If then God sends His prophets to bring them back to Him, they kill them.

They have settled with God. They don’t want Him anymore. They’re declaring Him out of time. Their “enlightened” thinking is hindered by His existence and presence. That is why every voice that interprets Him must be silenced. As if this can silence God.

God does not give up. He has another method to bring His people to repentance. If they do not want to listen to His voice, they will listen to His actions. He delivers them into the hands of their enemies. That does not miss its effect. They are oppressed and cry out to the LORD. And, miracle of grace, He hears them. In His “great mercy” He gives deliverers.

And that does not happen just once. No, it repeats itself many times. Each time after their deliverance, they do evil again. They really are repeat offenders, people who fall into the same mistake over and over again. In His faithfulness the LORD then delivers them into the hands of opponents. Then they get oppressed again, and in their distress they cry out to the LORD. According to His unchanging mercy He then hears their crying and delivers them. The book of Judges impressively describes the course of these events.

Job 6:2

The People Sin Against God’s Provisions

In spite of all these acts of God in mercy, the people went further and further downhill. God exhorted His people to return to His law, for in keeping the law lies life. In not listening to the law, in breaking it, lies death. His people did not act as ignorant ones. They knew God’s law. However, they did not put their shoulders under it, but they turned their backs on it. They did not bend their necks under it, but stiffened them. They piled sin upon sin.

Job 6:3

God’s Great Patience Has an End

For many years God has endured this constant rebellion with longsuffering. In Nehemiah 9:20 the Spirit is teaching the people. However, because they did not listen to the teaching of the Spirit, the Spirit began to admonish them. Each time God’s Spirit had been speaking to the people in His prophets to convince them of their sins (2 Chronicles 36:15). He wants to make His people happy. Therefore, He exhorted them continuously to break with sin and to submit to His commandments. But they did not listen.

Finally, He had no choice but to deliver them into the power of the nations around them. First the ten tribes were taken from the land by Assyria and scattered over several countries. Later the two tribes were taken away to Babylon. But He didn’t wipe them out. In spite of all the unfaithfulness of the people and God’s discipline over them, He has not destroyed them forever. He remains “a gracious and compassionate God”.

Job 6:4

God’s Great Patience Has an End

For many years God has endured this constant rebellion with longsuffering. In Nehemiah 9:20 the Spirit is teaching the people. However, because they did not listen to the teaching of the Spirit, the Spirit began to admonish them. Each time God’s Spirit had been speaking to the people in His prophets to convince them of their sins (2 Chronicles 36:15). He wants to make His people happy. Therefore, He exhorted them continuously to break with sin and to submit to His commandments. But they did not listen.

Finally, He had no choice but to deliver them into the power of the nations around them. First the ten tribes were taken from the land by Assyria and scattered over several countries. Later the two tribes were taken away to Babylon. But He didn’t wipe them out. In spite of all the unfaithfulness of the people and God’s discipline over them, He has not destroyed them forever. He remains “a gracious and compassionate God”.

Job 6:5

Begging For God’s Favor

In the preceding verses, the Levites have recounted the history of God’s faithfulness opposite the unfaithfulness of the people in an impressive way before the face of God. On this basis they now plead with Him in view of their present state of unfaithfulness and weakness. They present the people in all His ranks – “our kings, our princes, our priests, our prophets, our fathers and on all Your people” – to the “the great, the mighty, and the awesome God”, whom they first and foremost and above all call “our God”.

They speak to Him in His relationship with them. In that relationship they know Him as “great”. He is all-embracing and transcends everything. He is also ‘great’, omnipotent, unlimited in His possibilities. And He is ‘awesome’, He is to be feared by everyone, especially by those who oppose Him.

They also know Him as the God “who keeps covenant”. They know that He will never break the covenant made and ratified by Him. The people have not kept their part of the covenant. That is why they also speak of God’s keeping of “lovingkindness”. They ask God if, in the abundance of lovingkindness that characterizes Him, He does not want to think small of all the trouble that has afflicted them from the moment that He has given them in the power of their enemies. They do not prescribe to God how He should act, but ask for a favor.

Job 6:6

God Justified in His Actions

As they call upon the mercy of God, they do not forget to acknowledge that God has the right on His side in everything that has happened to them (cf. Psalms 51:6). They take the right attitude before God. There is no justification for their own sinful behavior, and they do not blame Him for injustice. It is clear to them where the cause of all their misery lies. All the misery they have brought upon themselves can be traced back to their disobedience to the Word of God.

God has given them a kingdom. He has showered them with beneficence. He has given them space and abundance. Nothing has He withheld from them to make them happy, content and thankful. But instead of serving Him, they have served themselves. He has made them aware of this, but they have not repented of their evil deeds.

Job 6:7

God Justified in His Actions

As they call upon the mercy of God, they do not forget to acknowledge that God has the right on His side in everything that has happened to them (cf. Psalms 51:6). They take the right attitude before God. There is no justification for their own sinful behavior, and they do not blame Him for injustice. It is clear to them where the cause of all their misery lies. All the misery they have brought upon themselves can be traced back to their disobedience to the Word of God.

God has given them a kingdom. He has showered them with beneficence. He has given them space and abundance. Nothing has He withheld from them to make them happy, content and thankful. But instead of serving Him, they have served themselves. He has made them aware of this, but they have not repented of their evil deeds.

Job 6:8

God Justified in His Actions

As they call upon the mercy of God, they do not forget to acknowledge that God has the right on His side in everything that has happened to them (cf. Psalms 51:6). They take the right attitude before God. There is no justification for their own sinful behavior, and they do not blame Him for injustice. It is clear to them where the cause of all their misery lies. All the misery they have brought upon themselves can be traced back to their disobedience to the Word of God.

God has given them a kingdom. He has showered them with beneficence. He has given them space and abundance. Nothing has He withheld from them to make them happy, content and thankful. But instead of serving Him, they have served themselves. He has made them aware of this, but they have not repented of their evil deeds.

Job 6:9

Slavery Is Justified

They are back in the land, but there is no liberty. A strange power rules the land, not a king from the house of David. They recognize their true position. Both for God and for the world around them, they take the place they have earned through their unfaithfulness.

They cannot fully enjoy the proceeds of the land either. They can enjoy it as far as their rulers allow. The proceeds are not for them, but for those by whom they have been subdued by God because of their sins. They do not even have anything control over their own bodies and possessions. It is all in the power of foreign rulers.

Job 6:10

Slavery Is Justified

They are back in the land, but there is no liberty. A strange power rules the land, not a king from the house of David. They recognize their true position. Both for God and for the world around them, they take the place they have earned through their unfaithfulness.

They cannot fully enjoy the proceeds of the land either. They can enjoy it as far as their rulers allow. The proceeds are not for them, but for those by whom they have been subdued by God because of their sins. They do not even have anything control over their own bodies and possessions. It is all in the power of foreign rulers.

Job 6:11

An Agreement

Having seen and admitted their past failures, they try to guard against a repetition of them. The means they choose is to make an agreement (cf. 2 Kings 23:3), which they write down and seal. This suits the dispensation in which they live. But such an agreement cannot be kept by a human being. By doing so they (unconsciously) indicate that they are better than their fathers.

Yet they have ground for this agreement, for, with or without agreement, they are obliged to keep the law. In the present dispensation it is different – although many voluntarily commit themselves to keep the law. For us, the general lesson is that after confessing our guilt, we will continue our walk on the basis of grace that we received when we were converted.

Job 6:13

Introduction

Nehemiah 10:1-27 have the names of those who put their seals under the agreement. After having stopped doing evil, they now want to learn to do good (Isaiah 1:16-17).

Making an agreement or covenant, no matter how well intentioned, is a negation of man’s inability to fulfill his obligations. This is evident at Sinai (Exodus 24:3; 7; Acts 7:53), and under Josiah (2 Kings 23:3; Jeremiah 3:10), where they have committed themselves to do everything God says.

Making a covenant gives the impression that things will improve in the future. But in man there is no guarantee for that. On the contrary, every promise made by a person not to fall into a certain mistake shows a lack of self-knowledge. Yet in those days the law was the foundation of God’s dealings with man. That is why these Israelites should not be blamed for imposing this obligation on themselves. It indicates their sincere desire to comply with God’s will.

It is only with the coming and rejection of Christ that the foundation of God’s dealings with man changes. The cross is the great turning point. At the cross, the utter hopelessness of expecting anything good from man has become fully apparent. Anyone who still places himself on the foundation of the law has not yet grasped the meaning of the cross. But until then man has been under self-imposed responsibility to obey God’s statutes. That is why it is the right path for those who join the covenant here.

Names of Nehemiah and the Priests

Nehemiah is the first to put his signature to the covenant. Then twenty-two priests sign. Remarkably, Ezra’s name is missing. Would he understand that a signature is not a guarantee? What’s good for one person, is not necessarily good for another to have any part. Ezra probably understands, through more insight into who God is and who man is, that God does not call him to sign. This kind of distinction between believers can be found in the church in Rome. There we find weak and strong believers. They must learn to interact and tolerate one another in matters relating to conscience (Romans 14-15).

Job 6:14

Introduction

Nehemiah 10:1-27 have the names of those who put their seals under the agreement. After having stopped doing evil, they now want to learn to do good (Isaiah 1:16-17).

Making an agreement or covenant, no matter how well intentioned, is a negation of man’s inability to fulfill his obligations. This is evident at Sinai (Exodus 24:3; 7; Acts 7:53), and under Josiah (2 Kings 23:3; Jeremiah 3:10), where they have committed themselves to do everything God says.

Making a covenant gives the impression that things will improve in the future. But in man there is no guarantee for that. On the contrary, every promise made by a person not to fall into a certain mistake shows a lack of self-knowledge. Yet in those days the law was the foundation of God’s dealings with man. That is why these Israelites should not be blamed for imposing this obligation on themselves. It indicates their sincere desire to comply with God’s will.

It is only with the coming and rejection of Christ that the foundation of God’s dealings with man changes. The cross is the great turning point. At the cross, the utter hopelessness of expecting anything good from man has become fully apparent. Anyone who still places himself on the foundation of the law has not yet grasped the meaning of the cross. But until then man has been under self-imposed responsibility to obey God’s statutes. That is why it is the right path for those who join the covenant here.

Names of Nehemiah and the Priests

Nehemiah is the first to put his signature to the covenant. Then twenty-two priests sign. Remarkably, Ezra’s name is missing. Would he understand that a signature is not a guarantee? What’s good for one person, is not necessarily good for another to have any part. Ezra probably understands, through more insight into who God is and who man is, that God does not call him to sign. This kind of distinction between believers can be found in the church in Rome. There we find weak and strong believers. They must learn to interact and tolerate one another in matters relating to conscience (Romans 14-15).

Job 6:15

Introduction

Nehemiah 10:1-27 have the names of those who put their seals under the agreement. After having stopped doing evil, they now want to learn to do good (Isaiah 1:16-17).

Making an agreement or covenant, no matter how well intentioned, is a negation of man’s inability to fulfill his obligations. This is evident at Sinai (Exodus 24:3; 7; Acts 7:53), and under Josiah (2 Kings 23:3; Jeremiah 3:10), where they have committed themselves to do everything God says.

Making a covenant gives the impression that things will improve in the future. But in man there is no guarantee for that. On the contrary, every promise made by a person not to fall into a certain mistake shows a lack of self-knowledge. Yet in those days the law was the foundation of God’s dealings with man. That is why these Israelites should not be blamed for imposing this obligation on themselves. It indicates their sincere desire to comply with God’s will.

It is only with the coming and rejection of Christ that the foundation of God’s dealings with man changes. The cross is the great turning point. At the cross, the utter hopelessness of expecting anything good from man has become fully apparent. Anyone who still places himself on the foundation of the law has not yet grasped the meaning of the cross. But until then man has been under self-imposed responsibility to obey God’s statutes. That is why it is the right path for those who join the covenant here.

Names of Nehemiah and the Priests

Nehemiah is the first to put his signature to the covenant. Then twenty-two priests sign. Remarkably, Ezra’s name is missing. Would he understand that a signature is not a guarantee? What’s good for one person, is not necessarily good for another to have any part. Ezra probably understands, through more insight into who God is and who man is, that God does not call him to sign. This kind of distinction between believers can be found in the church in Rome. There we find weak and strong believers. They must learn to interact and tolerate one another in matters relating to conscience (Romans 14-15).

Job 6:16

Introduction

Nehemiah 10:1-27 have the names of those who put their seals under the agreement. After having stopped doing evil, they now want to learn to do good (Isaiah 1:16-17).

Making an agreement or covenant, no matter how well intentioned, is a negation of man’s inability to fulfill his obligations. This is evident at Sinai (Exodus 24:3; 7; Acts 7:53), and under Josiah (2 Kings 23:3; Jeremiah 3:10), where they have committed themselves to do everything God says.

Making a covenant gives the impression that things will improve in the future. But in man there is no guarantee for that. On the contrary, every promise made by a person not to fall into a certain mistake shows a lack of self-knowledge. Yet in those days the law was the foundation of God’s dealings with man. That is why these Israelites should not be blamed for imposing this obligation on themselves. It indicates their sincere desire to comply with God’s will.

It is only with the coming and rejection of Christ that the foundation of God’s dealings with man changes. The cross is the great turning point. At the cross, the utter hopelessness of expecting anything good from man has become fully apparent. Anyone who still places himself on the foundation of the law has not yet grasped the meaning of the cross. But until then man has been under self-imposed responsibility to obey God’s statutes. That is why it is the right path for those who join the covenant here.

Names of Nehemiah and the Priests

Nehemiah is the first to put his signature to the covenant. Then twenty-two priests sign. Remarkably, Ezra’s name is missing. Would he understand that a signature is not a guarantee? What’s good for one person, is not necessarily good for another to have any part. Ezra probably understands, through more insight into who God is and who man is, that God does not call him to sign. This kind of distinction between believers can be found in the church in Rome. There we find weak and strong believers. They must learn to interact and tolerate one another in matters relating to conscience (Romans 14-15).

Job 6:17

Introduction

Nehemiah 10:1-27 have the names of those who put their seals under the agreement. After having stopped doing evil, they now want to learn to do good (Isaiah 1:16-17).

Making an agreement or covenant, no matter how well intentioned, is a negation of man’s inability to fulfill his obligations. This is evident at Sinai (Exodus 24:3; 7; Acts 7:53), and under Josiah (2 Kings 23:3; Jeremiah 3:10), where they have committed themselves to do everything God says.

Making a covenant gives the impression that things will improve in the future. But in man there is no guarantee for that. On the contrary, every promise made by a person not to fall into a certain mistake shows a lack of self-knowledge. Yet in those days the law was the foundation of God’s dealings with man. That is why these Israelites should not be blamed for imposing this obligation on themselves. It indicates their sincere desire to comply with God’s will.

It is only with the coming and rejection of Christ that the foundation of God’s dealings with man changes. The cross is the great turning point. At the cross, the utter hopelessness of expecting anything good from man has become fully apparent. Anyone who still places himself on the foundation of the law has not yet grasped the meaning of the cross. But until then man has been under self-imposed responsibility to obey God’s statutes. That is why it is the right path for those who join the covenant here.

Names of Nehemiah and the Priests

Nehemiah is the first to put his signature to the covenant. Then twenty-two priests sign. Remarkably, Ezra’s name is missing. Would he understand that a signature is not a guarantee? What’s good for one person, is not necessarily good for another to have any part. Ezra probably understands, through more insight into who God is and who man is, that God does not call him to sign. This kind of distinction between believers can be found in the church in Rome. There we find weak and strong believers. They must learn to interact and tolerate one another in matters relating to conscience (Romans 14-15).

Job 6:18

Introduction

Nehemiah 10:1-27 have the names of those who put their seals under the agreement. After having stopped doing evil, they now want to learn to do good (Isaiah 1:16-17).

Making an agreement or covenant, no matter how well intentioned, is a negation of man’s inability to fulfill his obligations. This is evident at Sinai (Exodus 24:3; 7; Acts 7:53), and under Josiah (2 Kings 23:3; Jeremiah 3:10), where they have committed themselves to do everything God says.

Making a covenant gives the impression that things will improve in the future. But in man there is no guarantee for that. On the contrary, every promise made by a person not to fall into a certain mistake shows a lack of self-knowledge. Yet in those days the law was the foundation of God’s dealings with man. That is why these Israelites should not be blamed for imposing this obligation on themselves. It indicates their sincere desire to comply with God’s will.

It is only with the coming and rejection of Christ that the foundation of God’s dealings with man changes. The cross is the great turning point. At the cross, the utter hopelessness of expecting anything good from man has become fully apparent. Anyone who still places himself on the foundation of the law has not yet grasped the meaning of the cross. But until then man has been under self-imposed responsibility to obey God’s statutes. That is why it is the right path for those who join the covenant here.

Names of Nehemiah and the Priests

Nehemiah is the first to put his signature to the covenant. Then twenty-two priests sign. Remarkably, Ezra’s name is missing. Would he understand that a signature is not a guarantee? What’s good for one person, is not necessarily good for another to have any part. Ezra probably understands, through more insight into who God is and who man is, that God does not call him to sign. This kind of distinction between believers can be found in the church in Rome. There we find weak and strong believers. They must learn to interact and tolerate one another in matters relating to conscience (Romans 14-15).

Job 6:19

Introduction

Nehemiah 10:1-27 have the names of those who put their seals under the agreement. After having stopped doing evil, they now want to learn to do good (Isaiah 1:16-17).

Making an agreement or covenant, no matter how well intentioned, is a negation of man’s inability to fulfill his obligations. This is evident at Sinai (Exodus 24:3; 7; Acts 7:53), and under Josiah (2 Kings 23:3; Jeremiah 3:10), where they have committed themselves to do everything God says.

Making a covenant gives the impression that things will improve in the future. But in man there is no guarantee for that. On the contrary, every promise made by a person not to fall into a certain mistake shows a lack of self-knowledge. Yet in those days the law was the foundation of God’s dealings with man. That is why these Israelites should not be blamed for imposing this obligation on themselves. It indicates their sincere desire to comply with God’s will.

It is only with the coming and rejection of Christ that the foundation of God’s dealings with man changes. The cross is the great turning point. At the cross, the utter hopelessness of expecting anything good from man has become fully apparent. Anyone who still places himself on the foundation of the law has not yet grasped the meaning of the cross. But until then man has been under self-imposed responsibility to obey God’s statutes. That is why it is the right path for those who join the covenant here.

Names of Nehemiah and the Priests

Nehemiah is the first to put his signature to the covenant. Then twenty-two priests sign. Remarkably, Ezra’s name is missing. Would he understand that a signature is not a guarantee? What’s good for one person, is not necessarily good for another to have any part. Ezra probably understands, through more insight into who God is and who man is, that God does not call him to sign. This kind of distinction between believers can be found in the church in Rome. There we find weak and strong believers. They must learn to interact and tolerate one another in matters relating to conscience (Romans 14-15).

Job 6:20

Introduction

Nehemiah 10:1-27 have the names of those who put their seals under the agreement. After having stopped doing evil, they now want to learn to do good (Isaiah 1:16-17).

Making an agreement or covenant, no matter how well intentioned, is a negation of man’s inability to fulfill his obligations. This is evident at Sinai (Exodus 24:3; 7; Acts 7:53), and under Josiah (2 Kings 23:3; Jeremiah 3:10), where they have committed themselves to do everything God says.

Making a covenant gives the impression that things will improve in the future. But in man there is no guarantee for that. On the contrary, every promise made by a person not to fall into a certain mistake shows a lack of self-knowledge. Yet in those days the law was the foundation of God’s dealings with man. That is why these Israelites should not be blamed for imposing this obligation on themselves. It indicates their sincere desire to comply with God’s will.

It is only with the coming and rejection of Christ that the foundation of God’s dealings with man changes. The cross is the great turning point. At the cross, the utter hopelessness of expecting anything good from man has become fully apparent. Anyone who still places himself on the foundation of the law has not yet grasped the meaning of the cross. But until then man has been under self-imposed responsibility to obey God’s statutes. That is why it is the right path for those who join the covenant here.

Names of Nehemiah and the Priests

Nehemiah is the first to put his signature to the covenant. Then twenty-two priests sign. Remarkably, Ezra’s name is missing. Would he understand that a signature is not a guarantee? What’s good for one person, is not necessarily good for another to have any part. Ezra probably understands, through more insight into who God is and who man is, that God does not call him to sign. This kind of distinction between believers can be found in the church in Rome. There we find weak and strong believers. They must learn to interact and tolerate one another in matters relating to conscience (Romans 14-15).

Job 6:21

Names of the Levites

After the priests seventeen Levites sign the covenant. Among them many have been the mouths of the assembly in prayer (Nehemiah 9:2; 5). This shows that they themselves are impressed by what they have said, and that they do not want to impose burdens on others that they themselves refuse to touch. Those who lead in prayer should also lead in any other good work.

Job 6:22

Names of the Levites

After the priests seventeen Levites sign the covenant. Among them many have been the mouths of the assembly in prayer (Nehemiah 9:2; 5). This shows that they themselves are impressed by what they have said, and that they do not want to impose burdens on others that they themselves refuse to touch. Those who lead in prayer should also lead in any other good work.

Job 6:23

Names of the Levites

After the priests seventeen Levites sign the covenant. Among them many have been the mouths of the assembly in prayer (Nehemiah 9:2; 5). This shows that they themselves are impressed by what they have said, and that they do not want to impose burdens on others that they themselves refuse to touch. Those who lead in prayer should also lead in any other good work.

Job 6:24

Names of the Levites

After the priests seventeen Levites sign the covenant. Among them many have been the mouths of the assembly in prayer (Nehemiah 9:2; 5). This shows that they themselves are impressed by what they have said, and that they do not want to impose burdens on others that they themselves refuse to touch. Those who lead in prayer should also lead in any other good work.

Job 6:25

Names of the Levites

After the priests seventeen Levites sign the covenant. Among them many have been the mouths of the assembly in prayer (Nehemiah 9:2; 5). This shows that they themselves are impressed by what they have said, and that they do not want to impose burdens on others that they themselves refuse to touch. Those who lead in prayer should also lead in any other good work.

Job 6:26

Names of the Leaders of the People

After the Levites forty-four of the heads of the people have signed that they want to keep God’s commandments. As heads of the people they do the same for all those they represent and over whom they have influence by their position. Their names are mentioned here for their honor as men working diligently to revive and maintain the service of God in their land. The memory of such men will be a blessing.

It is noteworthy that most of those previously mentioned as heads of houses (Nehemiah 7) are mentioned here among the first of the heads of people who have signed the covenant. It is also remarkable that many who are heads at this time bear the same name as those who are heads at the exodus from Babylon (Ezra 2:3-35).

Job 6:27

Names of the Leaders of the People

After the Levites forty-four of the heads of the people have signed that they want to keep God’s commandments. As heads of the people they do the same for all those they represent and over whom they have influence by their position. Their names are mentioned here for their honor as men working diligently to revive and maintain the service of God in their land. The memory of such men will be a blessing.

It is noteworthy that most of those previously mentioned as heads of houses (Nehemiah 7) are mentioned here among the first of the heads of people who have signed the covenant. It is also remarkable that many who are heads at this time bear the same name as those who are heads at the exodus from Babylon (Ezra 2:3-35).

Job 6:28

Names of the Leaders of the People

After the Levites forty-four of the heads of the people have signed that they want to keep God’s commandments. As heads of the people they do the same for all those they represent and over whom they have influence by their position. Their names are mentioned here for their honor as men working diligently to revive and maintain the service of God in their land. The memory of such men will be a blessing.

It is noteworthy that most of those previously mentioned as heads of houses (Nehemiah 7) are mentioned here among the first of the heads of people who have signed the covenant. It is also remarkable that many who are heads at this time bear the same name as those who are heads at the exodus from Babylon (Ezra 2:3-35).

Job 6:29

Names of the Leaders of the People

After the Levites forty-four of the heads of the people have signed that they want to keep God’s commandments. As heads of the people they do the same for all those they represent and over whom they have influence by their position. Their names are mentioned here for their honor as men working diligently to revive and maintain the service of God in their land. The memory of such men will be a blessing.

It is noteworthy that most of those previously mentioned as heads of houses (Nehemiah 7) are mentioned here among the first of the heads of people who have signed the covenant. It is also remarkable that many who are heads at this time bear the same name as those who are heads at the exodus from Babylon (Ezra 2:3-35).

Job 6:30

Names of the Leaders of the People

After the Levites forty-four of the heads of the people have signed that they want to keep God’s commandments. As heads of the people they do the same for all those they represent and over whom they have influence by their position. Their names are mentioned here for their honor as men working diligently to revive and maintain the service of God in their land. The memory of such men will be a blessing.

It is noteworthy that most of those previously mentioned as heads of houses (Nehemiah 7) are mentioned here among the first of the heads of people who have signed the covenant. It is also remarkable that many who are heads at this time bear the same name as those who are heads at the exodus from Babylon (Ezra 2:3-35).