Nehemiah 1:11

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,’ τὰ σπλάγχνα) 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. οἰνοχόος: 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).

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.

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] Whose necessities prick them on to prayer in all places; and who pray for the peace of Jerusalem incessantly, Psa 137:1-9.

Who desire to fear thy name] The whole life of a true Christian is nothing else but sanctum desiderium, saith Austin, a holy desire. "Willing to live honestly," Heb 13:18, wishing well to an exact keeping of God’s commandments, Psa 119:4-5, affecting that perfection which yet we cannot effect.

Prosper, I pray thee] Prosperity given in as an answer to prayer is very sweet; as the cipher, when it followeth the figure, adds to the number, though it be nothing in itself.

For I was the king’s cupbearer] And so might take mollissima fandi tempora, my fittest opportunity to help my people.

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 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 God’s disposal. Favour with men is then comfortable, when we see it springing from the mercy of God. For I was the king’s 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 king’s 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 Nehemiah’s 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.

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

1:11 making the king favorable to me: Nehemiah knew God could influence the king’s heart to be kind to Nehemiah. • As cup-bearer Nehemiah tasted the king’s wine to make sure it was not poisoned, which provided him daily access to King Artaxerxes.

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

That is, to worship thee.

To wit, the king Artaxerxes.

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

I was the king's cupbearer--This officer, in the ancient Oriental courts, was always a person of rank and importance; and, from the confidential nature of his duties and his frequent access to the royal presence, he possessed great influence.

Next: Nehemiah Chapter 2

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 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.

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

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.

Next: Nehemiah Chapter 2

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

A Persian king had numerous cup-bearers, each of whom probably discharged the office in his turn.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Man; (virum) the great king, (Haydock) Artaxerxes. (Calmet) --- Cup-bearer; Athersatha, 1 Esdras ii. 63., and 2 Esdras vii. 65.

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).

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 king’s 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.

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

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.

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

Prosper thy servant this day. "This day" does not perhaps mean more than "at this time in connection with this matter which is now in my thoughts. And grant him mercy in the sight of this man. "This man" is, of course, Artaxerxes, though as yet he has not been named. Nehemiah"s thoughts have far outstripped his words. He has made up his mind that, in order to remove the reproach of Jerusalem, he must go there in person; that, to do so, he must obtain the king"s permission; and that, to get his permission, he needs to be in very special favour with him. All depending on one man only, he has one man only in his mind, who becomes to him, therefore, "this man." I was the king"s cupbearer. Literally, "I was cupbearer to the king." Not his sole cupbearer, but one of many. He mentions the fact here, partly to explain the meaning of "this man" to the reader, partly because it was his office which would give him access to Artaxerxes, and enable him to profit by the royal "mercy" or favour.

Delight in fearing God.

"Thy servants, who desire delight to fear thy name." If the English version be correct, this description of God"s servants reminds us bow largely their religion in this world consists of "desire." They have real piety, but are dissatisfied with their attainments, and aspire to better things. Their desire is, however, to be carefully distinguished from that of many who substitute occasional good wishes for actual piety. The real Christian"s desire impels him to the diligent use of all those means by which a higher life is reached. He "exercises himself unto godliness;" and what he attains he employs in spiritual and moral living. But the word used rather signifies "delight," expressing the pleasure which God"s servants feel in their religion. The text then indicates

I The NATURE of their fear of God. Such fear as is a delight. Not, therefore, mere dread the fear which "hath torment". (1Jn_4:18) Not the fear of a slave, not the dread of the feeble towards a capricious mighty tyrant, or of the guilty towards a just ruler; but reverence that fear which consists with confidence and love, and is blended with them.

II The OBJECT Of their fear. "Thy name." The manifested nature of God. God as revealed by his works and word; his perfections; his relations to the universe to good men and bad; his authority. All are adapted to awaken reverence, and do awaken it in his servants.

III Their PLEASURE in its exercise.

1. Whence it arises. From the felt rightness and harmony of such fear with their position towards God; the satisfaction it imparts to their conscience; the evidence and promise which it gives of Divine favour; the elevating and sanctifying power it exerts; the defence it supplies against sin and its consequences.

2. How it will be shown. By frequent conscious exercise of such fear in devout thought and acts of worship; by yielding to its practical influence, in producing a service abundant, joyous, and persevering. When religion is a delight it will not be stinted, nor likely to decline. Finally, if the fear of God"s name be delightful, how much more the faith, hope, and love which the gospel inspires.

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

To fear thy name - Those who truly desire to fear his name, shall be graciously accepted of God. This man - The king: who is but a man and therefore his heart is wholly at thy disposal. favour with men is then comfortable, when we see it springing from the mercy of God. Cup-bearer - Whereby I had opportunity to speak to him, and some favour with him.

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

fear

(See Scofield "Psa 19:9").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

I beseech You, O Lord, may Your ear now be attentive At the beginning of his prayer he used this expression, and so after his prayer.

Your servant This is what he prayed for himself.

before this man before the king.

butler Heb. מַשְּׁקֶה, like (Gen. 40:1): “...the butler of (מַשְּׁקֶה) the king of Egypt.” This is what I explained above (Ezra 2:63) according to the words of our Sages, that Hattirshatha is Nehemiah.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.