Nehemiah 9:32

Neh 9:32 Now therefore, our God, the great, the mighty, and the terrible God, who keepest covenant and mercy, let not all the trouble seem little before thee, that hath come upon us, on our kings, on our princes, and on our priests, and on our prophets, and on our fathers, and on all thy people, since the time of the kings of Assyria unto this day.

Ver. 32. Now therefore, our God, the great, the mighty] It is a high point of heavenly wisdom, in the beginning of our petitions, to propound God to ourselves under such holy notions and fit expressions, as wherein we may see an answer to our prayers, as here. See Neh 1:5.

Let not all the trouble] Heb. The wearying, the lassitude. Afflictions are not joyous, but grievous to the flesh, which doth soon flag, and even sink under the burden, if not supported by the hand of Heaven.

Seem little before thee] As if we had not yet suffered enough, but, as if we wanted weight, must be made yet heavier by an addition of new afflictions, 1Pe 1:6. God is apt to think a little enough, and spare, Isa 40:1, and to take care that the spirit fail not before him, that his children swoon not in the whipping, Isa 57:16. He knows that every child of affliction hath not the strength to cry out, as Luther did, Feri Domine, feri, Smite on, Lord, smite on, for I am absolved from my sins; or as another did, I thank thee, O Lord, for all mine extremity; and I beseech thee, if thou think it good, to add to it a hundredfold more, &c.

That hath come upon us] As foul weather comes before it is sent for. Heb. Hath found us; for we sought it not, but would gladly have shunned it.

Since the time of the kings of Assyria] Who yet were their most favourable enemies; and are, therefore, compared to a golden head in Nebuchadnezzar’s image; but any servitude is grievous; and among the Greeks, after that they were delivered from the tyranny of the Macedonians and Spartans, the error at the Nemaean games was forced to prononce the word, Liberty, iterumque iterumque, again and again. And how earnest are God’s people here in deprecating another captivity. He heareth them; and for their late seventy years’ captivity, granteth them seven seventies of years (Daniel’s weeks) for the enjoyment of their own country.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Neh 9:32-33. Who keepest covenant and mercy — He adds mercy, because the covenant in itself was not a sufficient ground of hope, because they having so basely broken it, God was discharged from keeping it, and therefore they flee to his free and rich mercy for relief. Howbeit, thou art just in all that is brought upon us — We cannot complain of any of thy dispensations toward us, for the whole series of our history shows that thou art just in all thy ways toward the children of men. It becomes us, when we are under the rebukes of Providence, be they ever so sharp, or ever so long continued, still to justify God, and to own we are punished less than our iniquities deserve.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

May then, God, who keepeth covenant and mercy, now also look upon the affliction of His people, though kings, rulers, priests, and people have fully deserved this punishment; for they are now bondmen, and in great affliction, in the land of their fathers. Neh 9:32 "And now, our God, the great, the mighty, and the terrible God, who keepest covenant and mercy, let not all the trouble that hath come upon us, on our kings, our princes our priests, our prophets, and our fathers, and on all Thy people, since the times of the kings of Assyria unto this day, seem little to Thee. Neh 9:33 Thou art just in all that is come upon us; for Thou hast done right, but we have done wickedly. Neh 9:34 And our kings, our princes, our priests, and our fathers have not kept Thy law, nor hearkened to Thy commandments and Thy testimonies, wherewith Thou didst testify against them. Neh 9:35 And they have not served Thee in their kingdom, and in Thy great goodness that Thou gavest them, and in the large and fat land which Thou gavest up to them, and have not turned from their wicked works. Neh 9:36 Behold, we are now bondmen; and the land that Thou gavest unto our fathers to eat the fruit thereof, and the good thereof, behold, we are bondmen in it. Neh 9:37 And it yieldeth much increase unto the kings whom Thou hast set over us because of our sins; and they have dominion over our bodies, and over our cattle at their pleasure, and we are in great distress." The invocation of God, Neh 9:32, like that in Neh 1:5, is similar to Deu 10:17. לפניך ימעט אל stands independently, the following clause being emphasized by את, like e.g., Neh 9:19 : Let not what concerns all our trouble be little before Thee; comp. the similar construction with מעט in Jos 22:17. What seems little is easily disregarded. The prayer is a litotes; and the sense is, Let our affliction be regarded by Thee as great and heavy. The nouns למלכינוּ, etc., are in apposition to the suffix of מצאתנוּ, the object being continued by ל.

Neh 9:33-34

Thou art just: comp. Neh 9:8, Deu 32:4; Ezr 9:15. כּל על, upon all, i.e., concerning all that has befallen us; because their sins deserved punishment, and God is only fulfilling His word upon the sinners. In Neh 9:34, את again serves to emphasize the subject. In the enumeration of the different classes of the people, the prophets are here omitted, because, as God's witnesses, they are not reckoned among these who had transgressed, though involved (Neh 9:32) in the sufferings that have fallen on the nation.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

9:32-37 And now: The prayer moves to the current situation, petitioning the great . . . God—who has unfailing love—for continued love and mercy to his people in their present difficult situation (9:32). The leaders recognized God’s justice in punishing them for their sins (9:33-35), and they lamented their enslavement under the Persians (9:36-37).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

By whom we were led away into captivity, and have been appointed to be slain, as Esther 3:13.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Now therefore, our God . . . who keepest covenant and mercy--God's fidelity to His covenant is prominently acknowledged, and well it might; for their whole national history bore testimony to it. But as this could afford them little ground of comfort or of hope while they were so painfully conscious of having violated it, they were driven to seek refuge in the riches of divine grace; and hence the peculiar style of invocation here adopted: "Now therefore, our God, the great, the mighty, and the terrible God, who keepest covenant and mercy."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 32. On our kings, on our princes] I believe Nehemiah in this place mentions the whole of civil society in its officers as they stand related to each other in dignity: -

1. KINGS, as supreme.

2. PRINCES.

3. PRIESTS.

4. PROPHETS.

5. The FATHERS, heads or chiefs of tribes and families.

6. The COMMON PEOPLE.

Those who disturb this natural order (for it subsists even in Britain) are enemies to the peace of the whole, whatever they may pretend to the contrary.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(32) Here begins the prayer proper.

Kings of Assyria.—“The rod of God’s anger” (Isa_10:5). Pul, Tiglath-pileser, Shalmaneser, Sargon, Sennacherib, Esar-haddon, are traced in the sacred record as successive scourges.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

32–35. Israel’s sufferings in the past a just punishment from God

32. our God, the great, the mighty, and the terrible God] Cf. note on Neh_1:5. See Deu_10:17, ‘the great God, the mighty and the terrible.’ Dan_9:4.

who keepest covenant and mercy] Cf. Neh_1:5.

trouble] R.V. travail. The Hebrew word (t’lâah) here used is only found in the O. T., Exo_18:8; Num_20:14; Lam_3:5; Mal_1:13 (= ‘weariness’).

seem little before thee] A humble way of entreating for gracious consideration. The construction is like that of Neh_9:19 (see note), ‘As for all the travail, let it not seem little, &c.’

upon us, on our kings, &c.] The nation is here described under a threefold division, (1) the aristocracy, the king and the nobles, (2) the religious castes, the priestly officials and the prophetic schools, (3) the laity generally, the heads of the houses or fathers and the mass of the nation.

since the time of the kings of Assyria] i.e. since the kings of Assyria first made Israel tributary. When this took place is not known. The first recorded instance in Scripture is that of Menahem and Pekah (2Ki_15:19; 2Ki_15:24), who submitted to Pul or Tiglath-Pileser II. (745–727 b.c.). But it is evident from the famous ‘Black obelisk’ that Jehu was among the vassal kings who brought tribute to Shalmaneser II. (842 b.c.). The kings of Babylon, of Egypt and of Persia had exercised the same dominion. Assyria was the typical oppressor; Assyria first carried away Israel into captivity (2Ki_15:19; 2Ki_17:23).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Now therefore, our God, the great, the mighty, and the terrible God, who keepest covenant and mercy,.... The same titles Nehemiah gives to the Lord, Neh 1:5 and it may be reasonably thought the whole prayer is his composure, which was delivered by him to the Levites:

let not all the trouble seem little before thee; as if it was not enough; let it be judged sufficient, and no more be added, but mercy shown; Aben Ezra thinks the word "little" is not to be connected with "trouble", but with the nearest antecedent "mercy", and so Gussetius (z); as if the sense was, let not thy mercy be small with thee, but let it be largely extended along with all the trouble, or at the time when trouble of every kind

comes upon us, on our kings, on our princes, and on our priests, and on our prophets, and on our fathers, and on all thy people, since the times of the kings of Assyria unto this day; but this sense is not clear, and makes it have respect to times to come; whereas it relates to time past, and to all the trouble and affliction they had met with from the Assyrian kings, from the time they invaded their land, and carried them captive, until this very time.

(z) Ebr. Comment. p. 937.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Labour. Receive it in satisfaction. (Calmet) --- Hebrew, "let not all the trouble seem little before thee;" as if it were not enough to appease thy anger, when borne with proper dispositions and faith. (Haydock) --- Assur. Theglathphalassar, who led some of the tribes into captivity, as Salmanasar did the rest. During this period, the whole nation was involved in misery, (Calmet) from which they had not been liberated even when the author wrote, ver. 36. (Haydock) (1 Paralipomenon v. 26.) (Menochius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Covenant and mercy, i.e. covenanted mercy, or thy covenant of mercy and peace. Or, he adds mercy, because the covenant in itself was not a sufficient ground of hope, because they having so basely broken it, God was discharged from keeping it, and therefore they fly to God’s free and rich mercy for relief.

Let not all the trouble seem little before thee; do not thou account it small and insufficient for our punishment, and that it is fit to continue and increase it.

Since the time of the kings of Assyria, strictly and properly so called; for from them was the beginning of all the calamities, both of Judah and of Israel, as appears from 2Ki 15:19; 18:13. Or, the kings of Babylon, so called, 2Ch 33:11.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

32. All the trouble… that hath come upon us — Literally, all the distress which has found us; that is, the woes and judgments which had come upon them in consequence of their sins.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Our God, the great, the mighty, and the terrible. Compare Neh_1:5, with the comment. Who keepest covenant and mercy. This phrase, which occurs also in Neh_1:5, has apparently been derived from the Psalmist"s words mercy will I keep for him for evermore, and my covenant shall stand fast with him". (Psa_89:28) All the trouble. Literally, "the weariness;" but the word is clearly used here for "suffering" generally. Since the time of the kings of Assyria. The kings of Assyria, in the strictest sense of the word, had been God"s original instrument for punishing his rebellious people. A king not mentioned in Holy Scripture tells us that he defeated Ahab, and forced Jehu to pay him tribute. Another (Pul) took tribute from Menahem. (2Ki_15:19, 2Ki_15:20) A third (Tiglath. Pfieser) carried two tribes and a half into captivity. (ibid. ver. 29; 1Ch_5:26) A fourth (Shalmaneser) laid siege to Samaria, (2Ki_17:5) and a fifth (Sargon) took it. A sixth (Sennacherib) took all the fenced cities of Judah from Hezekiah, and forced him to buy the safety of Jerusalem. (2Ki_18:13-16) A seventh (Esar-haddon) had Manasseh brought as a prisoner to Babylon. (2Ch_33:11) Hence Isaiah calls the Assyrian monarch "the rod of God"s anger". (Isa_10:5)

Vers. 32-38. A sorrowful appeal to the Divine compassion.

The conclusion of the public united confession. It contains

I AN APPROPRIATE INVOCATION. Similar to that of Nehemiah, (Neh_1:5) and which would be felt as suitable after the preceding recital of the Divine proceedings.

II AN APPEAL TO THE DIVINE PITY. In view of

1. The greatness of their past troubles (ver. 32). "Let not all the trouble seem little." "Do not regard it as too little to require notice and relief. Rather see how great it is, and bring it in mercy to an end." Perhaps, however, the meaning is, "Let it be deemed sufficient to answer the design of punishment, and therefore be now terminated". (comp. Isa_40:2)

2. Their present depressed condition (vers. 36-37). A condition of subjection to the Gentiles, of spoliation, and of "great distress.

III AN ACKNOWLEDGMENT OF DIVINE JUSTICE IN THEIR TREATMENT (vers. 33-35).

IV A DECLARATION OF THEIR MAKING A SOLEMN AND FAITHFUL UNITED COVENANT. A fitting conclusion of the day"s proceedings. In conclusion

1. The justice of God in inflicting chastisement should be heartily acknowledged by those who implore its cessation or mitigation.

2. Review of our past lives is adapted to and should excite humiliation, penitence, and resolutions of amendment. Therefore greatly wise to talk with our past hours, And ask them what report they bore to heaven, And how they might have borne more welcome news."

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Mercy - He adds mercy, because the covenant in itself was not a sufficient ground of hope, because they had so basely broken it. God was discharged from keeping it, and therefore they fly to God's free and rich mercy for relief.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Connecting Statement:

In these verses, the Levites continue to praise Yahweh in the presence of the people of Israel.

do not let all this hardship seem little to you that has come on us ... until today

It is possible to divide this into two sentences. "Do not let all this hardship seem little to you. The hardship has come upon us ... until today"

hardship ... has come on us ... everything that has come on us

The phrase "come on us" speaks of bad things that happen as if they are people who cause harm. AT: "harm ... we have suffered ... everything we have suffered" (See: Personification)

translationWords

God

might

awe

covenant

love

king

prince

priest

prophet

Assyria

just

faithful

evil

law

command

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.