Exegetical and Hermeneutical Commentary of Nehemiah 1:11
O Lord, I beseech thee, let now thine ear be attentive to the prayer of thy servant, and to the prayer of thy servants, who desire to fear thy name: and prosper, I pray thee, thy servant this day, and grant him mercy in the sight of this man. For I was the king’s cupbearer.
11. The special Intercession ( a) generally, that the prayer of Nehemiah and his countrymen might be heard, ( b) particularly, that Nehemiah’s application to the king might be successful.
O Lord ] The Hebrew word ‘Adonai’ is also used for the Divine name in Neh. (Neh 3:5) Neh 8:10, Neh 10:29: see also note on Ezr 10:3.
The use of ‘Adonai’ by itself as a Divine title is common in poetry and in prophetical writings (e.g. Job 28:28; Psa 16:2; Psa 35:23; Psa 37:13 &c.; Isa 3:17-18; Isa 8:7 &c.; Jer 2:22; Eze 18:25; Eze 18:29; Amo 1:8; Amo 5:16; Mic 1:2, and in Lamentations chaps. 2, 3. passim). It is generally used in prayer or humble address, as in Gen 18:3; Gen 18:27; Gen 18:30-32; Exo 4:10; Exo 4:13; Exo 5:22; Exo 34:9; Num 14:17; Jos 7:8; Jdg 6:15; Jdg 13:8 ; 2Sa 7:19; 1Ki 8:53; Psa 39:7; Psa 51:15; Dan 9:4; Dan 9:7-8; Dan 9:16-17; Dan 9:19.
I beseech thee ] see note on Neh 1:5.
who desire to fear thy name ] R.V. who delight &c.
The R.V. gives the true rendering. The Hebrew word is more generally used of ‘delight in’ a person or a thing, e.g. 1Sa 19:2; Psa 22:8; Psa 112:1; Isa 1:11; but it is also found with an infin., e.g. Psa 40:8 ‘I delight to do thy will, O God.’ Isa 58:2 ‘delight to know my ways.’ Est 6:6 &c. ‘the king delighteth to honour.’
‘delight to fear.’ The union of fear and joy is the paradox of spiritual service. Cf. Psa 2:11 ‘Serve the Lord with fear and rejoice with trembling,’ Psa 22:23 ‘Ye that fear the Lord praise him.’
thy name ] i.e. Thy nature and Thy attributes. As often in the O. T. For ‘fear thy name,’ comp. Psa 86:11; Mal 4:2.
this day ] The same word as in Neh 1:6 ‘at this time,’ and to be understood here in the same sense. There is an obvious interval of time between ch. 1. and ch. 2.
and grant him mercy ] The idiom here employed, literally ‘and give him to mercy’ occurs with the word here used for ‘mercy’ (rachamim = ‘bowels’ or ‘mercies,’ ) in 1Ki 8:50; Psa 106:46. The sense strictly is ‘and give him over for purposes, or as an object, of mercy and kindness,’ just as in Neh 4:4 ‘give them up to spoiling’ represents an opposite thought.
in the sight of this man ] i.e. the king; the final words of the prayer are explained by the parenthetical clause which follows. The word ‘this’ shows that the prayer was the petition of Nehemiah at the king’s court, not necessarily in his presence.
For I was &c.] R.V. ( Now I was, &c.) The clause in the Hebrew is parenthetical.
the king’s cupbearer ] R.V. cupbearer to the king. The article is wanting before ‘cupbearer.’ Nehemiah stood in the relation of ‘cupbearer’ to the Persian king, but there were others holding the same office. Compare the use of the plural, ‘cupbearers,’ 1Ki 10:5; 2Ch 9:4; the title of ‘chief butler,’ i.e. chief of the cupbearer, in Genesis 40, 41; and the title Rab-shakeh (= chief cupbearer) in 2Ki 18:17. This last passage shows the important place occupied at the court by the head of these functionaries. For, although the title probably represents the Assyrian ‘ Rab-sak ’ = ‘Generalissimo,’ the Hebrew transliteration of it, based on the similarity of sound conveyed the idea of ‘chief cupbearer’ to Hebrew readers, and presupposed his prominence among the ministers of an Oriental king.
A good representation of the duties of a ‘cupbearer’ at the Persian court is given by Xenophon ( Cyrop. i. 3, 4). See note on Neh 2:1.
The majority of such attendants at an Oriental court were eunuchs. We must certainly admit the probability that the Jews who occupied places of distinction at the court like Nehemiah, Daniel and his companions (Dan 1:7), Mordecai (Est 2:5; Est 2:19, &c.), Zerubbabel (1Es 3:14; 1Es 4:13), belonged to this class. The words of consolation addressed by the Prophet of the Exile (Isa 56:4-5) to pious Jews, who according to the strict letter of the law were excommunicate, were applicable to such cases.
LXX. : Vulg. pincerna. The old Rabbinic explanation of the word ‘Tirshatha,’ as equivalent to ‘cupbearer’ and therefore applied to Nehemiah, is an illustration of obsolete methods of derivation (see Ezr 2:63).
Fuente: The Cambridge Bible for Schools and Colleges
A Persian king had numerous cup-bearers, each of whom probably discharged the office in his turn.
Fuente: Albert Barnes’ Notes on the Bible
Verse 11. Mercy in the sight of this man.] Favour before the king, Ahasuerus. He seems then to have been giving him the cup.
For I was the king’s cup-bearer.] The king’s butler, (the Persians call him [Arabic] saky,) which gave him the opportunity of being frequently with the king; and to be in such a place of trust, he must be in the king’s confidence. No Eastern potentate would have a cup-bearer with whom he could not trust his life, poison being frequently administered in this way. This verse seems to have been a mental prayer, which Nehemiah now put up as he was delivering the cup into the king’s hand.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
In the sight of this man, the king; who though a god by office, is but a man by nature, and therefore his heart is wholly at thy disposal.
I was the kings cup-bearer; whereby I had opportunity to speak to him, and some favour and freedom with him; which encouraged me to make this prayer, and to hope for some success.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. I was the king’s cupbearerThisofficer, in the ancient Oriental courts, was always a person of rankand importance; and, from the confidential nature of his duties andhis frequent access to the royal presence, he possessed greatinfluence.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
O Lord, I beseech thee, let now thine ear be attentive to the prayer of thy servant,…. To the prayer of Nehemiah, put up at this time:
and to the prayer of thy servants, who desire to fear thy name; the prayer of the Jews in Judea, whose desire was to worship the Lord in his temple, according to his will:
and prosper, I pray thee, thy servant this day; meaning himself, who was to wait on the king of Persia that day, and, if he had opportunity, intended to lay the case of the Jews before him, and therefore entreats he might meet with success:
and grant him mercy in the sight of this man; King Artaxerxes, who was but a man, and whose heart was in the hands of God, and he could easily move him to pity and compassion towards his poor people the Jews:
for I was the king’s cupbearer; in the execution of which office he was often in the king’s presence, and hoped to have an opportunity of speaking to him in the behalf of the Jews; this with the Persians was reckoned a very honourable office g. A son of Prexaspes, a very honourable man, was made cupbearer to Cambyses; and so it was with the Greeks and Romans h; and the poets not only make Ganymedes to be Jupiter’s cupbearer i, but even Vulcan himself is put into this office k.
g Herodot. Thalia, sive, l. 3. c. 34. Xenophon. Cyropaedia, l. 5. c. 36. h Vid. Athenaei Deipnosophist. l. 10. i Homer. Iliad. 21. ver. 234. k Homer. Iliad. 1. prope finem.
Fuente: John Gill’s Exposition of the Entire Bible
11. Mercy in the sight of this man Favour before king Artaxerxes. Upon hearing of the great affliction and reproach of the Jews at Jerusalem, Nehemiah seems to have conceived the design of obtaining authority from the king to rebuild Jerusalem. This he made a matter of prayer night and day for about four months, (see note on Neh 2:1,) and in these verses we doubtless have the substance of the prayer he offered continually until he obtained his desire.
This man “The mighty monarch of the Persian empire would be addressed by his flatterers as if he were more than man; yet Nehemiah knew that in the sight of God he was upon a level with his meanest subjects.” Scott.
The king’s cupbearer An officer of high rank in the ancient oriental courts, whose business was to take charge of the royal wines, and pour them out and bear them in drinking vessels to the king. In Gen 40:1, the original word is rendered butler. Rabshakeh is supposed to have held this office in the Assyrian court. See note on 2Ki 18:17.
Fuente: Whedon’s Commentary on the Old and New Testaments
An Appeal That God Will Help Him As He Takes The Dangerous Path Of Approaching The King On Their Behalf ( Neh 1:11 b).
We do not know at what stage Nehemiah’s concern for his people turned to a recognition that he was in a position to do something about it. But this is what often happens when we pray. God suddenly says, ‘well, why don’t you do something about it?’ However, such a suggestion would have filled Nehemiah’s heart with apprehension. It may seem to us a simple task to lay a petition before the king, but it was far from being so. The appeal could not be made directly. The petitioner had in some way to draw the king’s attention to the fact that he had an appeal to make, and then hope that the king was feeling benevolent. If the king was in a bad mood it could result in the petitioner’s death. The means of drawing the king’s attention was usually by putting on a sad countenance. But it was a dangerous procedure. All courtiers were called on to express happiness in the king’s presence, so that anyone who was not expressing happiness was clearly doing it for a purpose. It was because he wanted the king’s ear. On the other hand not to be happy in the king’s presence without good reason could be seen as derogatory to the king’s majesty and could well result in death. The man could be dragged out and summarily executed. Thus Nehemiah sought God’s help in the difficult and dangerous task he would undertake.
Neh 1:11
“And prosper, I pray you, your servant this day, and grant him mercy in the sight of this man.”
The day had come when he knew that he must risk all and place his petition before the king. And so he called on God to prosper him on that day, and grant him mercy in the sight of ‘this man’. As God’s servant he was casting his future upon God. We can compare the similar situation with Esther in Est 4:11; Est 4:6. ‘This man’ may well have been an intentional attempt by Nehemiah to remind himself that, however great the king might be, he was in the end only a man, or indeed as an attempt to remind God that Artaxerxes was only a man who was at His disposal. On the other hand it might have been an expression of awe. But such an expression would not have been seen as insulting. The kings of Persia did not give themselves semi-divine status.
Neh 1:11
‘Now I was cupbearer to the king.’
Nehemiah now indicates his own exalted status, and why it was that he had access to the king, and not only access, but access as the king’s confidante. It was because he was the king’s cupbearer. It was he who would have responsibility for the selection of which wines would be presented before the King, and would himself drink from the king’s cup prior to the king partaking, by pouring some into his hand and drinking it. This was as a guard against poisoning. His delicate palate would immediately discern any foreign element. He would also be expected to provide convivial conversation for the king, and tactfully hear whatever the king had to say. He could thus exert considerable influence over the king. The office would often be combined with other important offices. Thus in Tob 1:22 we read of Achiacharus (Ahikar) that he was cupbearer and keeper of the signet, and steward and overseer of the accounts and was next to the king in importance.
It is not necessary to assume that Nehemiah was a eunuch. Many cupbearers were, but many were not, and many who had access to the queen and the royal harem were also not eunuchs. Indeed we have texts which lay out the behaviour expected of them in the royal harem. The fact that his being a eunuch is never mentioned against him by his opponents among the Jews would serve to confirm that he was not so. Otherwise it could have been used in order to diminish his religious status in the eyes of many Jews.
It will be noted that this verse is transitional, and acts as a convenient introduction to what follows, thereby linking his prayer with its fulfilment.
Fuente: Commentary Series on the Bible by Peter Pett
Neh 1:11. And grant him mercyFor I, &c. Houbigant supposes, that Nehemiah repeated this prayer (which he had often before repeated) now again in silence, while he administered the cup to the king in his office; and therefore he renders the last clause, but I then administered the cup to the king; and this alone, he thinks, can account for the mode of expression, this man. The office of cup-bearer was a place of great honour and advantage in the Persian court, because of the privilege which it gave him who bare it, of being daily in the king’s presence; and the opportunity which he thereby had of gaining his favour for the procuring of any petition that he should make to him. That it was a place of great pecuniary advantage, seems evident by Nehemiah’s gaining those immense riches which enabled him for so many years, (ch. Neh 5:14; Neh 5:19.) out of his own privy purse only, to live in his government with great splendour and expence, without burdening the people at all.
REFLECTIONS.Nehemiah’s prayer speaks the gracious temper of his soul.
1. He draws near to God with reverence and godly fear, yet mixed with filial confidence, as to the great God, terrible in judgments, yet faithful to his promises, and never failing those who trust him. Note; (1.) There is a reverential fear of God, which is perfectly consistent with the most enlarged love towards him. (2.) They, who experience the love of God in their souls, may comfortably conclude that he is their faithful friend.
2. He humbly prays that God would graciously hear the prayer which zeal for his glory dictated, and grant the desires of his heart which his grace excited. Note; When God pours out upon us the spirit of grace and supplication, we may assuredly conclude that he will hear and answer us.
3. He penitently confesses their sins, which justly had brought down these afflictions upon them; taking shame to himself, among the rest, for having added to the provocation.
4. He pleads for mercy and pardon; urging, as the ground of his hope, the divine promise that God had given by Moses, that whenever they returned to him, wherever dispersed, or however distressed, he would return to them: and such was now their earnest desire and prayer. Note; (1.) As we see the fulfilment of God’s threatenings, we may conclude the fulfilment of his promises. (2.) The most reviving pleas in prayer are drawn from God’s faithful word, wherein he has caused us to put our trust. (3.) Though we are not worthy to be called God’s people; yet, when we return with penitential prayer, he will not disclaim the relation. (4.) The greater kings are but dying men, and worms of earth; and their hearts are in God’s hand, to turn them according to the good pleasure of his own will.
Fuente: Commentary on the Holy Bible by Thomas Coke
REFLECTIONS
How truly lovely doth Nehemiah appear in the account here given of him. Not all the splendor of a court, nor the favor of a king, could make him forget the interests of his own country, or prevent tears from running down when he considered the affliction of Zion. Think of this, my soul, in the best moments of any outward providences, and take part in the concerns of the church of Jesus. Doth the church of Jesus lay waste? Are the dear members of his mystical body in affliction? Do they hunger while thou art full? Are they oppressed, and thou takest no part in their oppression? Oh! how canst thou be counted part of Jesus. Oh! gracious God and Saviour, grant to me such a sympathizing spirit in all that concerns thy cause and interest in the earth, that I may never, never lose sight of the wonderful price thy church cost thee, when for redemption thou didst shed thy precious blood. Animate, my soul, I beseech thee, thou Holy Spirit of grace, with the same fire from thine holy altar, as thou didst thy servant the prophet, that like him I may besiege the mercy-seat with clamorous and unceasing petitions, resolving, for Zion’s sake, never to hold my peace, and for Jerusalem’s sake never to rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth.
Behold, my soul also, in this sweet chapter, the mighty privilege of a throne of grace. Behold in this instance of Nehemiah, that no place, no clime, no country, no situation, is in itself able to keep the awakened soul from God. That throne which John saw surrounded with a rainbow is accessible on every side. Jesus, the Lamb, is in the midst of it. He still hears prayers; still feeds the church which he hath purchased with his blood; still acts as a priest upon his throne; wears thy nature and the priesthood still; and is infinitely more ready to take in petitions and bestow blessings than his people are to ask or receive. Oh! Lord Jesus! I would say, hear me then for myself, for my country, for thy church, for thy people! do good in thy good pleasure unto Zion; build up her walls and love her still.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Neh 1:11 O Lord, I beseech thee, let now thine ear be attentive to the prayer of thy servant, and to the prayer of thy servants, who desire to fear thy name: and prosper, I pray thee, thy servant this day, and grant him mercy in the sight of this man. For I was the king’s cupbearer.
Ver. 11. O Lord, I beseech thee ] He ends as he began, see Neh 1:5 , praying in the Holy Ghost, whose creature prayer is.
And to the prayer of thy servants
Who desire to fear thy name
Prosper, I pray thee
For I was the king’s cupbearer] And so might take mollissima fandi tempora, my fittest opportunity to help my people.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
LORD*. Hebrew Adonai. See App-4. But it is one of the 134 alterations of the Sopherim. See App-34.
desire to fear = delight in revering.
mercy = tender mercies.
Fuente: Companion Bible Notes, Appendices and Graphics
fear
(See Scofield “Psa 19:9”).
Fuente: Scofield Reference Bible Notes
Let now: Neh 1:6, Psa 86:6, Psa 130:2
who desire: Pro 1:29, Isa 26:8, Isa 26:9, Heb 13:18
grant: Neh 2:8, Gen 32:11, Gen 32:28, Gen 43:14, Ezr 1:1, Ezr 7:6, Ezr 7:27, Ezr 7:28, Pro 21:1
For I was: The office of cup-bearer was one of great trust, honour, and emolument, in the Persian court. To be in such a place of trust he must have been in the king’s confidence; for no eastern potentate would have a cup-bearer to whom he could not trust his life, poison being often administered in that way. It was an office much desired, because it gave access to the king in those seasons of hilarity when men are most disposed to grant favours. Neh 2:1, Gen 40:2, Gen 40:9-13, Gen 40:21, Gen 40:23, Gen 41:9
Reciprocal: Gen 24:12 – I pray Gen 24:42 – prosper Gen 30:27 – favour Gen 33:4 – embraced Gen 40:1 – the butler Gen 40:11 – hand Exo 2:6 – she had compassion Exo 3:21 – General 1Ki 8:50 – and give them 2Ch 9:4 – cupbearers 2Ch 18:31 – God moved them Ezr 6:6 – be ye far Ezr 9:8 – grace hath Neh 2:4 – So I prayed Neh 2:6 – So it pleased Est 5:2 – she Psa 102:17 – He will Pro 3:6 – In Pro 16:1 – preparations Pro 29:26 – ruler’s favour Jer 40:5 – or go Jer 42:12 – General Dan 1:9 – General 1Ti 2:2 – kings
Fuente: The Treasury of Scripture Knowledge
Neh 1:11. Who desire to fear thy name Who are not only called by thy name, but really have a reverence for it: who now worship thee, and thee only, according to thy will, and have an awful sense of all the discoveries which thou art pleased to make of thyself. Those who truly desire to fear his name shall be graciously accepted of God. Grant him mercy in the sight of this man The king, upon whom he was going to attend: who, though a god by office, was but a man by nature, and therefore his heart was wholly at Gods disposal. Favour with men is then comfortable, when we see it springing from the mercy of God. For I was the kings cup-bearer Whereby I had opportunity to speak to him, and some favour with him, which encouraged me to make this prayer, and to hope for some success. Many of the Jews, by the singular favour of God, obtained considerable dignities in their captivity, as Daniel and his companions, Zerubbabel and others; among whom was this pious man, who was advanced to this office of cup-bearer when he was but a youth; which, it must be observed, was a place of great honour and advantage in the Persian court, because of the privilege which it gave him who bore it, of being daily in the kings presence, and the opportunity which he had thereby of gaining his favour for the procuring of any petition he should make to him. That it was a place of great temporal advantage, seems evident by Nehemiahs gaining those immense riches which enabled him, for so many years, (Neh 5:14; Neh 5:19,) out of his own privy purse only, to live in his government with great splendour and expense, without burdening the people at all. See Prideaux, Anno 445.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Neh 1:11 b Neh 2:8. Nehemiah Receives Permission from Artaxerxes to Go to Jerusalem and Rebuild the City Walls.
Neh 1:1. the twentieth year of Artaxerxes: 444 B.C.I had not been aforetime sad: this cannot be got out of the Heb. which says simply I was not sad; the meaning would appear to be that Nehemiah, knowing as a courtier that it was contrary to usage at court for a royal servant to appear sad in the presence of the king, had determined that he would not offend in this manner even though he had received the bad news about his brethren in Judah; nevertheless, his looks betrayed him in spite of his resolution; hence his words, then I was very sore afraid when the king noticed this. To the best of his knowledge Nehemiah had not appeared sad.
Neh 1:2. And the king said . . .: better, nevertheless the king said. . . .
Neh 1:3. Let the king live for ever: cf. Dan 2:4; Dan 3:9.
Neh 1:6. For how long shall . . .: Neh 5:14*.
Neh 1:8. the castle: cf. Neh 7:2; the word in Heb., birah, is a loan-word, perhaps from the Babylonian; in the Greek it is called baris, so too, by Josephus. This castle was intended as a defence for the Temple (the house). That Nehemiah should have had all these particulars ready to explain to the king without ever having been in Jerusalem is not easy to account for. Probably the Chroniclers hand has to some extent filled in the details.
Fuente: Peake’s Commentary on the Bible
1:11 O Lord, I beseech thee, let now thine ear be attentive to the prayer of thy servant, and to the prayer of thy servants, who desire to {d} fear thy name: and prosper, I pray thee, thy servant this day, and grant him mercy in the sight of {e} this man. For I was the king’s cupbearer.
(d) That is, to worship you.
(e) That is, the king Artaxerxes.