Nehemiah 2:3
and replied to the king, "May the king live forever! Why should I not be sad when the city where my fathers are buried lies in ruins, and its gates have been destroyed by fire?"
and replied to the king
Nehemiah's response to King Artaxerxes is significant, as it demonstrates his respectful and strategic approach. In the Persian court, addressing the king required careful etiquette. Nehemiah, a cupbearer, held a trusted position, which allowed him direct access to the king. His reply shows wisdom and courage, as he balances respect with honesty about his concerns.

“May the king live forever!
This phrase is a traditional expression of loyalty and respect in ancient Near Eastern cultures. It reflects Nehemiah's genuine respect for the king and his understanding of court protocol. Similar expressions are found in other biblical texts, such as Daniel 2:4 and 6:21, where subjects address their rulers with honor.

Why should I not be sad
Nehemiah's question is rhetorical, emphasizing the depth of his sorrow. His sadness is not just personal but is rooted in a deep sense of identity and responsibility for his people. This emotional response is consistent with the biblical theme of lament over Jerusalem, seen in passages like Psalm 137:1-6.

when the city where my fathers are buried
The mention of his ancestors' burial place highlights the importance of Jerusalem not just as a political center but as a spiritual and cultural heart for the Jewish people. Burial sites were significant in ancient cultures, symbolizing heritage and continuity. This connection to his forefathers underscores the personal and communal loss Nehemiah feels.

lies in ruins,
The destruction of Jerusalem had occurred during the Babylonian conquest in 586 BC. The city's ruins were a constant reminder of the judgment and exile that had befallen the Jewish people. Nehemiah's concern reflects the prophetic hope for restoration found in books like Isaiah and Jeremiah, which speak of rebuilding and renewal.

and its gates have been destroyed by fire?”
The gates of a city were crucial for defense and commerce. Their destruction symbolized vulnerability and disgrace. The burning of the gates is specifically mentioned in 2 Kings 25:9, during the Babylonian siege. Nehemiah's reference to the gates highlights the ongoing disgrace and insecurity of Jerusalem, motivating his desire to seek the king's permission to rebuild.

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.

2. King Artaxerxes
The Persian king who Nehemiah serves. His response to Nehemiah's request is pivotal for the rebuilding of Jerusalem.

3. Jerusalem
The city central to Jewish identity and worship, currently in ruins, which deeply grieves Nehemiah.

4. The Ruins of Jerusalem
The physical state of Jerusalem, with its walls broken and gates burned, symbolizes the spiritual and communal distress of the Jewish people.

5. The Ancestral Burial Sites
Nehemiah references the burial sites of his ancestors, highlighting the historical and spiritual significance of Jerusalem to the Jewish people.
Teaching Points
The Importance of Prayer and Preparation
Nehemiah's approach to the king is preceded by prayer and careful planning. Believers should also seek God's guidance and prepare diligently when facing significant challenges.

God's Sovereignty in Human Affairs
Nehemiah's interaction with Artaxerxes demonstrates how God can work through secular authorities to accomplish His purposes. Trust in God's sovereignty is crucial for believers.

The Significance of Spiritual Heritage
Nehemiah's concern for Jerusalem reflects the importance of spiritual heritage and community. Christians should value and work to preserve their spiritual foundations.

Courage in the Face of Adversity
Nehemiah shows courage by expressing his sorrow to the king, risking his position. Believers are called to be courageous in advocating for God's work.

The Role of Leadership in Restoration
Nehemiah's leadership is instrumental in the restoration of Jerusalem. Effective leadership is vital in spiritual and communal restoration efforts.
Bible Study Questions
1. How does Nehemiah's role as a cupbearer influence his approach to the king, and what can we learn about using our positions for God's purposes?

2. In what ways does Nehemiah's concern for Jerusalem reflect the importance of spiritual heritage in our own lives?

3. How can we apply Nehemiah's example of prayer and preparation when facing significant challenges today?

4. What does Nehemiah 2:3 teach us about expressing our burdens and concerns to those in authority, and how can this be applied in our workplaces or communities?

5. How does the account of Nehemiah encourage us to trust in God's sovereignty, even when dealing with secular authorities or challenging circumstances?
Connections to Other Scriptures
Ezra 4:12-16
Provides background on the opposition faced by the Jews in rebuilding Jerusalem, which is part of the context for Nehemiah's distress.

Psalm 137:5-6
Expresses the deep emotional and spiritual connection the Jewish people have with Jerusalem, similar to Nehemiah's feelings.

Proverbs 21:1
Illustrates how God can influence the hearts of kings, relevant to how Artaxerxes responds to Nehemiah.

Isaiah 58:12
Speaks of rebuilding ancient ruins, which aligns with Nehemiah's mission to restore Jerusalem.

Philippians 4:6-7
Encourages believers to present their requests to God, as Nehemiah does through prayer before speaking to the king.
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
Age, Bodies, Buried, Burned, Consumed, Countenance, Desolate, Destroyed, Doorways, Face, Fathers, Fire, Forever, Gates, Graves, Lies, Lieth, Natural, Rest, Ruins, Sad, Sepulchers, Sepulchres, Thereof, Tombs, Town, Waste, Wherefore
Dictionary of Bible Themes
Nehemiah 2:3

     5323   gate

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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