Verse-by-Verse Bible Commentary
Nehemiah 1:11

Clarke's Commentary

Verse Nehemiah 1:11. 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.

Bridgeway Bible Commentary

1:1-2:10 NEHEMIAH RETURNS TO JERUSALEM

Thirteen years had now passed since Artaxerxes issued his decree giving Ezra authority to go to Jerusalem and reform Israel (Ezra 7:7; Nehemiah 2:1). Ezra’s work had some early success, but when the Jews tried to strengthen Jerusalem’s defences by rebuilding the city wall, their enemies accused them of planning to rebel against Persia. They reported the matter to Artaxerxes, with the result that the king issued a decree commanding that the work stop immediately (Ezra 4:7-23).

Meanwhile in Persia, Nehemiah, a Jewish official in the king’s palace, had risen to the trusted rank of cupbearer (GNB: wine steward; see 1:11). When the Jews heard that one of their own people was in a position to speak to the king, they came to Persia to see him. In particular they told him of the distress that the Jews’ opponents had created in Jerusalem through carrying out the king’s decree (1:1-3; cf. Ezra 4:23). That decree allowed the king to reverse his decision at a later date if he desired (Ezra 4:21), and the Jewish representatives from Jerusalem no doubt hoped that Nehemiah could persuade the king to become favourable to them again.

But Nehemiah was not a mere opportunist. He was a man of God and a man of prayer. He knew that his people’s troubles were largely a result of their sins, and in a spirit of humble confession he brought the matter before God and asked his help (4-11).
For four months Nehemiah prayed about the matter. He was therefore fully prepared when an opportunity arose for him to speak to the king about it. The result was that he received permission to return and carry out the reconstruction work he had planned. He was also given the necessary building materials (2:1-8). This was probably the time when he was appointed governor of Jerusalem (see 5:14).

Circumstances surrounding Nehemiah’s return were different from those that had surrounded Ezra’s return, and Nehemiah felt it wise to accept the king’s offer of an armed escort (9; cf. Ezra 8:21-23). Officials who previously controlled the Jerusalem district were hostile when they found they had lost this area to Nehemiah. Besides being Jewish, he had authority from the Persian king that made him independent of them (10).

Coffman's Commentaries on the Bible

NEHEMIAH'S PRAYER

"I beseech thee, O Jehovah, the God of heaven, the great and terrible God that keepeth covenant and lovingkindness with them that love him and keep his commandments: let thine ear now be attentive, and thine eyes open, that thou mayest hearken unto the prayer of thy servant, which I pray before thee at this time, day and night, for the children of Israel, thy servants, while I confess the sins of the children of Israel, which we have sinned against thee. Yea, I and my father's house have sinned: we have dealt very corruptly against thee, and have not kept the commandments, nor the ordinances, which thou commandedst thy servant Moses. Remember, I beseech thee, the word that thou commandedst thy servant Moses, saying, If ye trespass, I will scatter you abroad among the peoples: but if ye return unto me, and keep my commandments and do them, though your outcasts were in the uttermost part of the heavens, yet will I gather them from thence, and will bring them to the place that I have chosen, to cause my name to dwell there. Now these are thy servants and thy people, whom thou hast redeemed by thy great power, and by thy strong hand. 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 delight to fear thy name; and prosper, I pray thee, thy servant this day, and grant him mercy in the sight of this man."

"If ye trespass, I will scatter you abroad among the peoples" Here Nehemiah was remembering the words of Moses in Deuteronomy 30:1-8.

This is a fervent beautiful prayer, and there's not a word in it that suggests any other person than Nehemiah as the author of it. Yet the critics who profess to know everything, and who are unable to find any dependable record whatever in the Holy Bible, declare this prayer to be fraudulently ascribed to Nehemiah. Hamrick stated that, "This prayer is probably not a verbatim quotation from Nehemiah."Broadman Bible Commentary, Vol. 3, p. 471. And Oesterley even professed to know who wrote it! "The Chronicler took this prayer from the Temple liturgy and put it into the mouth of Nehemiah"!Arthur S. Peake's Commentary, p. 330. It is difficult to imagine a more arrogant conceit than that which produces such comments. Where is there any prayer in the Temple liturgy that duplicates this? It simply does not exist.

"There was a grave personal risk to Nehemiah in his decision to champion the cause of the distressed citizens in Jerusalem, because his master Artaxerxes I had already accepted the charge of the Samaritans that Jerusalem was a bad and rebellious city (See Ezra 4:17-22); and any request of Nehemiah of Artaxerxes would involve asking him to rescind a decree that he himself had made only a few years previously."The New Bible Commentary, Revised, p. 404.

"And grant him mercy in the sight of this man" Speaking of himself in the third person here, Nehemiah prays that God will grant him mercy before the king. "What man he means is explained by the following supplementary remark, `And I was cupbearer to the king,' without whose favor and permission Nehemiah could not have carried out his intention."C. F. Keil, Keil and Delitzsch's Old Testament Commentaries, op. cit., p. 162.

"Mercy is what Nehemiah prays for, especially mercy from God, as he makes his petition before Artaxerxes."Matthew Henry's Commentary, op. cit., p. 1070. It is significant that Nehemiah in this prayer did not speak of Artaxerxes as `the king,' but as 'this man.' "Such expressions as `a man,' or `this man,'" according to Oesterley, "Come from a Hebrew word that carries `a note of contempt."'Arthur S. Peake's Commentary, p. 330. Perhaps Nehemiah was thinking that, "After all the great king is only a man, subject in every way to the will of God."

Barnes' Notes on the Whole Bible

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

Smith's Bible Commentary

By Chuck Smith

Let's turn to Nehemiah for our study this evening.

Nehemiah introduces himself in the first verse of chapter 1 and the date of the writing of his prophecy, the twentieth year of Artaxerxes, which was the stepson of Queen Esther. So the book of Esther, if you were writing in a chronological order, would fit somewhere between Ezra and Nehemiah. The Artaxerxes here is actually the stepson of Esther, son of Artaxerxes of the husband of Esther. And so in the twentieth year would be in the twentieth year of the reign of this particular Artaxerxes. Esther would fit before Ezra and Nehemiah, actually. So you're in the twentieth year of the reign of Artaxerxes there in the palace of Susa or Shushan.

And his brother Hanani (and we learn from chapter 7 that he is actually a brother to Nehemiah) had been to Jerusalem. And when he returned from Jerusalem, Nehemiah was questioning him concerning the state and the condition of the holy city.

Now Nehemiah was born in captivity. In fact, it is now almost ninety years after the first of the captives had returned to Israel. In 536, Cyrus gave the commandment to return to Israel and rebuild the temple, and this is about 445 B.C. So it's about ninety years later, ninety-one years later, and so it is 160 years since the beginning of the Babylonian captivity.

So Nehemiah has never seen Jerusalem. He has never seen the temple. And yet, within his heart he identifies with Jerusalem and with the temple. A psalm of captivity is Psalms 137:1-9 . The psalm begins that those that were captive in Babylon hung their hearts on the willow tree and they sat down and cried by the great river. And in that psalm there is that cry, "If I forget thee, O Jerusalem, let my right hand forget her cunning and let my tongue cleave to the roof of my mouth" ( Psalms 137:5-6 ). It is interesting how that God has stamped Jerusalem into the hearts of every Jew. Even those that have never seen it. Somehow there is stamped into their heart a love for Jerusalem. And it's just a part of them. They really can't help it. It is just the part, something that God has imbedded in their heart, a great love and desire for Jerusalem.

Of course, they are commanded in the scripture to pray for the peace of Jerusalem. And in their Passover celebrations, no matter where they are in the world as they observe the Passover, they make the statement, "This year here. Next year Jerusalem." And it seems to be the desire and the dream of every Jew to go to Jerusalem.

I received a letter the other day from a very good friend of ours, David Aziel. Many of you know David who have been on tours with us to Israel. And he was planning to come to California this summer, but he didn't make it because they were able to buy a piece of property in Jerusalem to build themselves a house. And he started writing about the thrill that they were experiencing being able to own a piece of property in Jerusalem. And he went on, "This holy, beautiful city that God had chosen." And he really started waxing eloquent in his letter to us all about Jerusalem. It's just something in their heart; they can't help it. But it's there. It's something that God has planted within them.

And there is something about the city. There is an aura, there is a charm, there is a magic to it that the first time you see it, you just sort of weep without being able to control yourself. There is just something about it. So this is Jerusalem. And there's a feel; there's something there that is of God. God said He would never take His eyes from Jerusalem.

And so Nehemiah, a true patriot, having never seen Jerusalem, still his heart is there. His desires are there. And so he questioned his brother all about the state of Jerusalem, the state of the city and the people and all. And he received, really, a very discouraging report from Hanani. The remnant of the people that are left are discouraged. Their enemies are harassing them. The gates of the city have been burned. The walls are lying in rubble. There's great affliction and reproach upon the people.

And so it came to pass, when Nehemiah heard these things, that he wept, and he mourned for certain days, and he fasted, and prayed before the God of heaven ( Nehemiah 1:4 ),

So this brought him great sorrow of heart. And being a true patriot, hearing of the saddened condition of Jerusalem, he wept, mourned over it. And then fasted for certain days while he prayed. Now Nehemiah was a man of prayer and he is always offering up prayers unto God. And through the book, it is one of the important aspects of your study of the book of Nehemiah is to make note of the prayer life of Nehemiah. Not always necessarily long prayers. Sometimes just prayers under his breath in a moment of time when things are transpiring and he needs special wisdom or guidance. Just, "Lord, guide me." Or, "Lord, strengthen me." Or, "Lord, help me at this point." But always throwing up these little prayers to the Lord.

Now his prayer is given to us here in chapter 1.

And I said, I beseech thee, O LORD God of heaven, the great and awesome God, that keeps his covenants of mercy for those that love him, for those that keep his commandments ( Nehemiah 1:5 ):

Now in his prayer he is acknowledging the faithfulness of God. "God, You keep Your promises. You keep Your covenants to Your people." And he acknowledges that the destruction of Jerusalem and the captivity of the people was a part of God's righteous keeping of His word. Acknowledging the fact that God had warned them that if they would forsake the Lord, that they would be forsaken of the Lord. They had the warning. And Nehemiah in his prayer unto God recognizes and acknowledges God's faithfulness. "Lord, You told us through Moses that if we would turn from Thee that we would be driven from the land and all." And he acknowledges the faithfulness of God to His word. But then God had also promised that if the people would turn to Him, that He would restore them to the land.

And so he is reminding God of the promises that God had made unto the people.

Remember, I beseech thee, the word that you commanded your servant Moses, saying, If you transgress, I will scatter you abroad: but if you turn unto me, and keep my commandments, and do them; though there were of you those that were cast out unto the uttermost parts of the earth, yet I will bring thee back again ( Nehemiah 1:8-9 ).

And so the reminding God of His promises and of His word and then asking God to bless the people and to show His great hand of power towards them.

So he went in after several days to the king bearing the cup of Artaxerxes, for Nehemiah was the king's cupbearer. And so we are now moving ahead. You remember the story began in the month of December and now we've moved ahead to April, and he is taking the cup into the king and he is still troubled this much later over the condition of Israel. And the king asked him concerning his sadness. "

Dr. Constable's Expository Notes

2. The response of Nehemiah 1:4-11

Nehemiah’s reaction to this bad news was admirable. He made it a subject of serious prolonged prayer (Nehemiah 1:4; Nehemiah 1:11; Nehemiah 2:1). Daniel had been another high-ranking Jewish official in the Persian government, and he too was a man of prayer.

"Of the 406 verses in the book, the prayers fill 46 verses (11%), and the history accounts for 146 (36%). The various lists . . . add up to 214 verses or 53% of the total." [Note: Robert D. Bell, "The Theology of Nehemiah," Biblical Viewpoint 20:2 (November 1986):56.]

Nehemiah began his prayer with praise for God’s greatness and His loyal love for His people (Nehemiah 1:5). As Ezra had done, he acknowledged that the Jews had been guilty of sinning against God (cf. Ezra 9:6-7). They had disobeyed the Mosaic Law (Nehemiah 1:7). Nehemiah reminded God of His promise to restore His people to their land if they repented (Nehemiah 1:8-9; cf. Deuteronomy 30:1-5). He also noted that these were the people Yahweh had redeemed from Egyptian slavery for a special purpose (Nehemiah 1:10; cf. Deuteronomy 9:29). He concluded with a petition that his planned appeal to the king would be successful (Nehemiah 1:11 a).

"With the expression this man at the end of the prayer Nehemiah shows the big difference between his reverence for his God and his conception of his master, the Persian king. In the eyes of the world Artaxerxes was an important person, a man with influence, who could decide on life or death. In the eyes of Nehemiah, with his religious approach, Artaxerxes was just a man like any other man. The Lord of history makes the decisions, not Artaxerxes." [Note: F. Charles Fensham, The Books of Ezra and Nehemiah, p. 157.]

"Although he is a layperson, he stands with the great prophets in interceding for his people and in calling them to be faithful to the Sinai covenant." [Note: Fredrick C. Holmgren, Israel Alive Again, p. 90.]

If Nehemiah wrote this book, he was also a prophet (cf. Daniel). Extrabiblical references that mention the office of cupbearer in the Persian court have revealed that this was a position second only in authority to the king (Nehemiah 1:11 b). [Note: Fensham, p. 157.] Nehemiah was not only the chief treasurer and keeper of the king’s signet ring, but he also tasted the king’s food to make sure no one had poisoned it (Tobit 1:22). [Note: Xenophon, Cyropaedia, 1:3:9.]

"The cupbearer . . . in later Achaemenid times was to exercise even more influence than the commander-in-chief." [Note: A. T. Olmstead, History of the Persian Empire, p. 217.]

"Achaememid" refers to the dynasty of Persian rulers at this time.

"From varied sources it may be assumed that Nehemiah as a royal cupbearer would probably have had the following traits: 1. He would have been well trained in court etiquette (cf. Daniel 1:4-5). 2. He was probably a handsome individual (cf. Daniel 1:4; Daniel 1:13; Daniel 1:15). 3. He would certainly know how to select the wines to set before the king. . . . 4. He would have to be a convivial companion to the king with a willingness to lend an ear at all times. . . . 5. He would be a man of great influence as one with the closest access to the king, and one who could well determine who could see the king. 6. Above all, Nehemiah had to be an individual who enjoyed the unreserved confidence of the king." [Note: Edwin M. Yamauchi, "The Archaeological Background of Nehemiah," Bibliotheca Sacra 137:548 (October-December 1980):296-97.]

Some commentators have concluded that Nehemiah as cupbearer must have been a eunuch. [Note: E.g., Jacob M. Myers, Ezra-Nehemiah, p. 96; and John Bright, A History of Israel, p. 364.] This opinion rests on the translation of the Greek word eunouchos ("eunuch") instead of oinochoos ("cupbearer") in one version of the Septuagint. However, this rendering appears to have been an error in translation, since the Hebrew word means cupbearer. [Note: Yamauchi, p. 298.]

"Like many since his time, Nehemiah’s greatness came from asking great things of a great God and attempting great things in reliance on him." [Note: Breneman, p. 174.]

Gill's Exposition of 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.

Henry's Complete Commentary on the Bible

      5 And said, I beseech thee, O LORD God of heaven, the great and terrible God, that keepeth covenant and mercy for them that love him and observe his commandments:   6 Let thine ear now be attentive, and thine eyes open, that thou mayest hear the prayer of thy servant, which I pray before thee now, day and night, for the children of Israel thy servants, and confess the sins of the children of Israel, which we have sinned against thee: both I and my father's house have sinned.   7 We have dealt very corruptly against thee, and have not kept the commandments, nor the statutes, nor the judgments, which thou commandedst thy servant Moses.   8 Remember, I beseech thee, the word that thou commandedst thy servant Moses, saying, If ye transgress, I will scatter you abroad among the nations:   9 But if ye turn unto me, and keep my commandments, and do them; though there were of you cast out unto the uttermost part of the heaven, yet will I gather them from thence, and will bring them unto the place that I have chosen to set my name there.   10 Now these are thy servants and thy people, whom thou hast redeemed by thy great power, and by thy strong hand.   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.

      We have here Nehemiah's prayer, a prayer that has reference to all the prayers which he had for some time before been putting up to God day and night, while he continued his sorrows for the desolations of Jerusalem, and withal to the petition he was now intending to present to the king his master for his favour to Jerusalem. We may observe in this prayer,

      I. His humble and reverent address to God, in which he prostrates himself before him, and gives unto him the glory due unto his name, Nehemiah 1:5; Nehemiah 1:5. It is much the same with that of Daniel, Nehemiah 9:4; Nehemiah 9:4. It teaches us to draw near to God, 1. With a holy awe of his majesty and glory, remembering that he is the God of heaven, infinitely above us, and sovereign Lord over us, and that he is the great and terrible God, infinitely excelling all the principalities and powers both of the upper and of the lower world, angels and kings; and he is a God to be worshipped with fear by all his people, and whose powerful wrath all his enemies have reason to be afraid of. Even the terrors of the Lord are improvable for the comfort and encouragement of those that trust in him. 2. With a holy confidence in his grace and truth, for he keepeth covenant and mercy for those that love him, not only the mercy that is promised, but even more than he promised: nothing shall be thought too much to be done for those that love him and keep his commandments.

      II. His general request for the audience and acceptance of all the prayers and confessions he now made to God (Nehemiah 1:6; Nehemiah 1:6): "Let thy ear be attentive to the prayer, not which I say (barely saying prayer will not serve), but which I pray before thee (then we are likely to speed in praying when we pray in praying), and let they eyes be open upon the heart from which the prayer comes, and the case which is in prayer laid before thee." God formed the eye and planted the ear; and therefore shall he not see clearly? shall not he hear attentively?

      III. His penitent confession of sin; not only Israel has sinned (it was no great mortification to him to own that), but I and my father's house have sinned,Nehemiah 1:6; Nehemiah 1:6. Thus does he humble himself, and take shame to himself, in this confession. We have (I and my family among the rest) dealt very corruptly against thee,Nehemiah 1:7; Nehemiah 1:7. In the confession of sin, let these two things be owned as the malignity of it--that it is a corruption of ourselves and an affront to God; it is dealing corruptly against God, setting up the corruptions of our own hearts in opposition to the commands of God.

      IV. The pleas he urges for mercy for his people Israel.

      1. He pleads what God had of old said to them, the rule he had settled of his proceedings towards them, which might be the rule of their expectations from him, Nehemiah 1:8; Nehemiah 1:9. He had said indeed that, if they broke covenant with him, he would scatter them among the nations, and that threatening was fulfilled in their captivity: never was people so widely dispersed as Israel was at this time, though at first so closely incorporated; but he had said withal that if they turned to him (as now they began to do, having renounced idolatry and kept to the temple service) he would gather them again. This he quotes from Deuteronomy 30:1-5, and begs leave to put God in mind of it (though the Eternal Mind needs no remembrancer) as that which he guided his desires by, and grounded his faith and hope upon, in praying this prayer: Remember, I beseech thee, that word; for thou hast said, Put me in remembrance. He had owned (Nehemiah 1:7; Nehemiah 1:7), We have not kept the judgments which thou commandedst thy servant Moses; yet he begs (Nehemiah 1:8; Nehemiah 1:8), Lord, remember the word which thou commandedst thy servant Moses; for the covenant is often said to be commanded. If God were not more mindful of his promises than we are of his precepts we should be undone. Our best pleas therefore in prayer are those that are taken from the promise of God, the word on which he has caused us to hope,Psalms 119:49.

      2. He pleads the relation wherein of old they stood to God: "These are thy servants and thy people (Nehemiah 1:10; Nehemiah 1:10), whom thou hast set apart for thyself, and taken into covenant with thee. Wilt thou suffer thy sworn enemies to trample upon and oppress thy sworn servants? If thou wilt not appear for thy people, whom wilt thou appear for?" See Isaiah 63:19. As an evidence of their being God's servants he gives them this character (Nehemiah 1:11; Nehemiah 1:11): "They desire to fear thy name; they are not only called by thy name, but really have a reverence for thy name; they now worship thee, and thee only, according to thy will, and have an awe of all the discoveries thou art pleased to make of thyself; this they have a desire to do," which denotes, (1.) Their good will to it. "It is their constant care and endeavour to be found in the way of their duty, and they aim at it, though in many instances they come short." (2.) Their complacency in it. "They take pleasure to fear thy name (so it may be read), not only do their duty, but do it with delight." Those shall graciously be accepted of God that truly desire to fear his name; for such a desire is his own work.

      3. He pleads the great things God had formerly done for them (Nehemiah 1:10; Nehemiah 1:10): "Whom thou hast redeemed by thy great power, in the days of old. Thy power is still the same; wilt thou not therefore still redeem them and perfect their redemption? Let not those be overpowered by the enemy that have a God of infinite power on their side."

      Lastly, He concludes with a particular petition, that God would prosper him in his undertaking, and give him favour with the king: this man he calls him, for the greatest of men are but men before God; they must know themselves to be so (Psalms 9:20), and others must know them to be so. Who art thou that thou shouldst be afraid of a man? Mercy in the sight of this man is what he prays for, meaning not the king's mercy, but mercy from God in his address to the king. Favour with men is then comfortable when we can see it springing from the mercy of God.