Nehemiah 2:2
so the king said to me, "Why is your face sad, though you are not ill? This could only be sadness of the heart." I was overwhelmed with fear
so the king asked me
The phrase indicates a direct interaction between Nehemiah and King Artaxerxes. In the Persian court, such interactions were significant, as the king held absolute power. The Hebrew context suggests a moment of vulnerability for Nehemiah, as approaching the king with personal matters could be dangerous. Historically, Persian kings were seen as semi-divine figures, and their favor was crucial for any request or action.

Why does your face look so sad
The king's observation of Nehemiah's countenance reflects the close relationship between them. In ancient Near Eastern cultures, facial expressions were often seen as windows to the soul. The Hebrew word for "sad" here can also imply a deep, visible sorrow, indicating that Nehemiah's burden for Jerusalem was profound and unmistakable.

when you are not ill?
This phrase suggests that the king was accustomed to discerning the physical health of his servants. In the ancient world, physical and emotional states were closely linked, and a change in demeanor could indicate a deeper issue. The king's ability to notice Nehemiah's emotional state speaks to his attentiveness and perhaps his concern for Nehemiah's well-being.

This can be nothing but sadness of heart
The king's insight into Nehemiah's emotional state shows a perceptive understanding of human nature. The "heart" in Hebrew thought is the center of emotions and will. The king's statement acknowledges that Nehemiah's sadness is not superficial but rooted in a deep emotional or spiritual concern, likely related to his homeland, Jerusalem.

Then I was very much afraid
Nehemiah's fear is a natural response to the king's inquiry. In the Persian empire, showing sadness before the king could be seen as disrespectful or even treasonous. The Hebrew word for "afraid" here conveys a sense of overwhelming fear, highlighting the potential danger Nehemiah faced. His fear also underscores the gravity of his mission and the risk involved in seeking the king's favor for Jerusalem's restoration.

Persons / Places / Events
1. Nehemiah
A Jewish cupbearer to the Persian King Artaxerxes, Nehemiah is deeply concerned about the state of Jerusalem and its walls. His role as a cupbearer places him in a position of trust and influence.

2. King Artaxerxes
The Persian king who notices Nehemiah's sadness. His inquiry sets the stage for Nehemiah's request to return to Jerusalem to rebuild its walls.

3. Jerusalem
The city whose walls are in ruins, causing Nehemiah's distress. Jerusalem is central to Jewish identity and worship.

4. Susa
The location of the king's winter palace where Nehemiah serves. It is a significant city in the Persian Empire.

5. Sadness of Heart
Nehemiah's emotional state, which is significant enough to be noticed by the king, indicating the depth of his concern for Jerusalem.
Teaching Points
God's Sovereignty in Leadership
God can work through secular leaders to accomplish His purposes. Nehemiah's interaction with Artaxerxes shows that God can use anyone to fulfill His plans.

The Importance of Emotional Honesty
Nehemiah's visible sadness opens the door for a crucial conversation. Being honest about our emotions can lead to opportunities for God to work.

Courage in the Face of Fear
Nehemiah was "very much afraid," yet he proceeded with his request. Courage is not the absence of fear but the decision to act in spite of it.

The Power of Prayer and Preparation
Nehemiah's response to the king was likely preceded by prayer and careful planning, as seen in the subsequent verses. Preparation and prayer are vital in addressing significant challenges.

God's Concern for His People
Nehemiah's sadness reflects God's heart for His people and their welfare. We are called to share in God's concern for the restoration and well-being of His people.
Bible Study Questions
1. How does Nehemiah's position as a cupbearer influence his ability to approach the king, and what does this teach us about using our positions for God's purposes?

2. In what ways can we be emotionally honest in our own lives, and how might this openness create opportunities for God to work?

3. How can we find courage to act in the face of fear, as Nehemiah did, and what role does faith play in this process?

4. What steps can we take to ensure that our requests and plans are aligned with God's will, as Nehemiah's were?

5. How can we cultivate a heart that reflects God's concern for His people and their restoration, and what practical actions can we take to demonstrate this concern?
Connections to Other Scriptures
Ezra 4
Provides background on the opposition to rebuilding Jerusalem, which is part of Nehemiah's concern.

Proverbs 21:1
Relates to how God can influence the heart of a king, as seen in Artaxerxes' favorable response to Nehemiah.

Philippians 4:6-7
Encourages believers to present their requests to God, similar to how Nehemiah approaches the king with his request.

Psalm 34:4
Speaks to seeking the Lord in times of fear, paralleling Nehemiah's fear and reliance on God.
A True PatriotM. G. Pearse.Nehemiah 2:1-8
Divine InterpositionHomiletic CommentaryNehemiah 2:1-8
Effective Ejaculatory Prayer the Outcome of the Habit of PrayerW. P. Lockhart.Nehemiah 2:1-8
Ejaculatory PrayerJ. A. James.Nehemiah 2:1-8
Ejaculatory PrayerHomiletic CommentaryNehemiah 2:1-8
Ejaculatory PrayerSpurgeon, Charles HaddonNehemiah 2:1-8
Ejaculatory PrayerW. F. Adeney, M. A.Nehemiah 2:1-8
Ejaculatory PrayerCanon Titcomb, M. A.Nehemiah 2:1-8
Ejaculatory PrayerA. Fuller.Nehemiah 2:1-8
Ejaculatory Prayer in Critical JuncturesL. O. Thompson.Nehemiah 2:1-8
Ejaculatory Prayer Possible to Busy PeopleE. J. Hardy, M. A.Nehemiah 2:1-8
Gaining the CauseW. Clarkson Nehemiah 2:1-8
Prayer Before ChoosingHomilistNehemiah 2:1-8
Prayer Heard in HeavenWilliams of Wern.Nehemiah 2:1-8
Prayer in Few WordsSignal.Nehemiah 2:1-8
Prayer in PerplexityNehemiah 2:1-8
Religious Patriotism Exemplified in the History of NehemiahJ. G. Lorimer.Nehemiah 2:1-8
Royal Dislike of the Sight of SufferingW. Ritchie.Nehemiah 2:1-8
SadnessJ.S. Exell Nehemiah 2:1-8
Spiritual RecollectednessHomiletic CommentaryNehemiah 2:1-8
The Devotional SpiritHugh Stowell, M. A.Nehemiah 2:1-8
The Flame of Devotion ConstantHugh Stowell, M. A.Nehemiah 2:1-8
The Praying PatriotT. Rowson.Nehemiah 2:1-8
The Reward of Faith in the Answer to PrayerR.A. Redford Nehemiah 2:1-8
The Spiritual TelegraphJ. M. Randall.Nehemiah 2:1-8
The Swiftness of PrayerR. Scriver.Nehemiah 2:1-8
People
Artaxerxes, Asaph, Geshem, Israelites, Sanballat, Tobiah, Tobijah
Places
Beyond the River, Dragon Spring, Dung Gate, Fountain Gate, Jerusalem, King's Pool, Valley Gate
Topics
Afraid, Countenance, Except, Face, Fear, Full, Greatly, Heart, Ill, Nothing, Sad, Sadness, Seeing, Sick, Sore, Sorrow, Though, Wherefore
Dictionary of Bible Themes
Nehemiah 2:2

     5014   heart, human
     5831   depression
     8754   fear

Nehemiah 2:1-2

     8636   asking

Nehemiah 2:1-3

     5567   suffering, emotional
     5938   sadness

Nehemiah 2:1-6

     5922   prudence

Nehemiah 2:2-5

     5047   opportunities, in life

Library
A Reformer's Schooling
'The words of Nehemiah the son of Hachaliah. And it came to pass in the month Chislev, in the twentieth year, as I was in Shushan the palace, 2. That Hanani, one of my brethren, came, he and certain men of Judah; and I asked them concerning the Jews that had escaped, which were left of the captivity, and concerning Jerusalem. 3. And they said unto me, The remnant that are left of the captivity there in the province are in great affliction and reproach: the wall of Jerusalem also is broken down, and
Alexander Maclaren—Expositions of Holy Scripture

In the Last, the Great Day of the Feast'
IT was the last, the great day of the Feast,' and Jesus was once more in the Temple. We can scarcely doubt that it was the concluding day of the Feast, and not, as most modern writers suppose, its Octave, which, in Rabbinic language, was regarded as a festival by itself.' [3987] [3988] But such solemn interest attaches to the Feast, and this occurrence on its last day, that we must try to realise the scene. We have here the only Old Testament type yet unfilfilled; the only Jewish festival which has
Alfred Edersheim—The Life and Times of Jesus the Messiah

General Account of Jesus' Teaching.
^A Matt. IV. 17; ^B Mark I. 14, 15; ^C Luke IV. 14, 15. ^a 17 From that time Jesus began to preach [The time here indicated is that of John the Baptist's imprisonment and Jesus' return to Galilee. This time marked a new period in the public ministry of Jesus. Hitherto he had taught, but he now began to preach. When the voice of his messenger, John, was silenced, the King became his own herald. Paul quoted the Greeks as saying that preaching was "foolishness," but following the example here set by
J. W. McGarvey—The Four-Fold Gospel

Jesus Sets Out from Judæa for Galilee.
Subdivision B. At Jacob's Well, and at Sychar. ^D John IV. 5-42. ^d 5 So he cometh to a city of Samaria, called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. 6 and Jacob's well was there. [Commentators long made the mistake of supposing that Shechem, now called Nablous, was the town here called Sychar. Sheckem lies a mile and a half west of Jacob's well, while the real Sychar, now called 'Askar, lies scarcely half a mile north of the well. It was a small town, loosely called
J. W. McGarvey—The Four-Fold Gospel

Prayer
But I give myself unto prayer.' Psa 109: 4. I shall not here expatiate upon prayer, as it will be considered more fully in the Lord's prayer. It is one thing to pray, and another thing to be given to prayer: he who prays frequently, is said to be given to prayer; as he who often distributes alms, is said to be given to charity. Prayer is a glorious ordinance, it is the soul's trading with heaven. God comes down to us by his Spirit, and we go up to him by prayer. What is prayer? It is an offering
Thomas Watson—The Ten Commandments

Ezra-Nehemiah
Some of the most complicated problems in Hebrew history as well as in the literary criticism of the Old Testament gather about the books of Ezra and Nehemiah. Apart from these books, all that we know of the origin and early history of Judaism is inferential. They are our only historical sources for that period; and if in them we have, as we seem to have, authentic memoirs, fragmentary though they be, written by the two men who, more than any other, gave permanent shape and direction to Judaism, then
John Edgar McFadyen—Introduction to the Old Testament

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