Nehemiah 2: 1 – 20
Put on a happy face
2 And it came to pass in the month of Nisan, in the twentieth year of King Artaxerxes, when wine was before him, that I took the wine and gave it to the king. Now I had never been sad in his presence before. 2 Therefore the king said to me, “Why is your face sad, since you are not sick? This is nothing but sorrow of heart.” So I became dreadfully afraid, 3 and said to the king, “May the king live forever! Why should my face not be sad, when the city, the place of my fathers’ tombs, lies waste, and its gates are burned with fire?” 4 Then the king said to me, “What do you request?” So I prayed to the God of heaven. 5 And I said to the king, “If it pleases the king, and if your servant has found favor in your sight, I ask that you send me to Judah, to the city of my fathers’ tombs, that I may rebuild it.” 6 Then the king said to me (the queen also sitting beside him), “How long will your journey be? And when will you return?” So it pleased the king to send me; and I set him a time. 7 Furthermore I said to the king, “If it pleases the king, let letters be given to me for the governors of the region beyond the River, that they must permit me to pass through till I come to Judah, 8 and a letter to Asaph the keeper of the king’s forest, that he must give me timber to make beams for the gates of the citadel which pertains to the temple, for the city wall, and for the house that I will occupy.” And the king granted them to me according to the good hand of my God upon me. 9 Then I went to the governors in the region beyond the River and gave them the king’s letters. Now the king had sent captains of the army and horsemen with me. 10 When Sanballat the Horonite and Tobiah the Ammonite official heard of it, they were deeply disturbed that a man had come to seek the well-being of the children of Israel. 11 So I came to Jerusalem and was there three days. 12 Then I arose in the night, I and a few men with me; I told no one what my God had put in my heart to do at Jerusalem; nor was there any animal with me, except the one on which I rode. 13 And I went out by night through the Valley Gate to the Serpent Well and the Refuse Gate and viewed the walls of Jerusalem which were broken down and its gates which were burned with fire. 14 Then I went on to the Fountain Gate and to the King’s Pool, but there was no room for the animal under me to pass. 15 So I went up in the night by the valley and viewed the wall; then I turned back and entered by the Valley Gate, and so returned. 16 And the officials did not know where I had gone or what I had done; I had not yet told the Jews, the priests, the nobles, the officials, or the others who did the work. 17 Then I said to them, “You see the distress that we are in, how Jerusalem lies waste, and its gates are burned with fire. Come and let us build the wall of Jerusalem, that we may no longer be a reproach.” 18 And I told them of the hand of my God which had been good upon me, and also of the king’s words that he had spoken to me. So, they said, “Let us rise up and build.” Then they set their hands to this good work. 19 But when Sanballat the Horonite, Tobiah the Ammonite official, and Geshem the Arab heard of it, they laughed at us and despised us, and said, “What is this thing that you are doing? Will you rebel against the king?” 20 So I answered them, and said to them, “The God of heaven Himself will prosper us; therefore, we His servants will arise and build, but you have no heritage or right or memorial in Jerusalem.”
Before the smiley face there was the facial expression. And while there’s no denying the Winkey icon is on trend with the global obsession over social media, the facial expression still ranks as the most powerful tool on the planet to convey ideas and emotions and connect a speaker to an audience.
I’m paying a lot more attention to people’s faces these days. What insights and personality traits are conveyed through facial expressions? What can I learn if I really look closely when a person is speaking to me? How does the face reflect the emotional element of a speaker’s speech? What does the face reveal that artfully crafted words often attempt to conceal?
One writer famously said that the eyes are the mirror of the soul, and many experts believe that the face conveys seven emotions universally recognized around the world: surprise, fear, disgust, contempt, anger, sadness and happiness. Frankly, if the eyes are the mirror of the soul, the face is a megaphone for the heart. One, or perhaps two, of those emotions are upbeat, but just think about how often we tend to default to the other five more volatile emotions. The face has great power to move and motivate an audience. Helen of Troy was once described as, “The face that launched a thousand ships.” The beauty conveyed through her face was so compelling that armies of Greek men were inspired to go to war.
There are nearly 2,000 smiley art works now available on line to express how we feel, but does a cartoon version of the real thing really cut it? A caricature can’t come close to magnifying the emotion seen in the face, and it’s a one-way experience.
I’m on a campaign to revive the smile. The smile is a speaker’s most formidable super power. Think of what a smile can achieve – it’s disarming, it breaks down barriers and strengthens bonds. Sometimes, it’s even kind of sexy. And, a smile is contagious, in a good way. When you smile at your audience, they smile back. Recently I got a seat at a busy restaurant The food was regrettable, but the waitress’s smile was completely engaging. By the time I paid my bill, I had forgotten about the food and could only remember how welcome she had made me feel.
I work with many speakers who become incredibly serious on stage, often to the detriment of their material and audience. Failure to smile can be attributed to nerves, or just plain forgetfulness. Smiling – and the effective use of facial expressions – takes practice and planning.
Compared to the smiley face, a facial expression is old school, but still the best. The face is the great connector. So, the next time you’re tempted to use a one-dimensional cartoon to express a complex emotion on social media, get out there, look your audience in the eye and put on a happy face.
You’ve always had the power. It’s the best form of social networking. Today we are going to go over the chapter where Nehemiah did not have a happy face while in the presence of the king. This is a no no. So, to start off we want to give Nehemiah and all you something to sing about this week. You probably already know the words;
Grey skies are gonna clear up
Put on a happy face
Brush off the clouds and cheer up
Put on a happy face
Take off the gloomy mask of tragedy
It's not your style
You'll look so good that
You'll be glad ya' decided to smile
Pick out a pleasant outlook
Stick out that noble chin
Wipe out that "full of doubt" look
Slap on a happy grin
And spread sunshine
All over the place
Just put on a happy face
Put on a happy face
Put on a happy face
Pick out a pleasant outlook
Stick out that noble chin
Wipe off that "full of doubt" look
Slap on a happy grin
And spread sunshine
All over the place
Just put on a happy face
Put on a happy face
Put on a happy face
Having reached his decision before God Nehemiah now carried it out into practice. He came into the king’s presence revealing something of his grief while performing his service.
2 And it came to pass in the month of Nisan, in the twentieth year of King Artaxerxes, when wine was before him, that I took the wine and gave it to the king. Now I had never been sad in his presence before.
The timing of the event may well have been important. Nisan was the first month of the calendar year, and the new year may well have been a time when the king was inclined to dispel favors. Thus Nehemiah may well have been awaiting this beneficial time.
‘When wine was before him’ is simply a general indication that this occurred at mealtime. It was, of course, then that Nehemiah would be called on to perform his duty of receiving the king’s wine, tasting it, and passing it on to the king something which he proceeded to do. He then makes the general comment, ‘I had not been sad in his presence’. The point is that he was never ‘sad in his presence’ at any time. It was unheard of. Remember that Nehemiah had been fasting and praying. This effected his countenance.
2 Therefore the king said to me, “Why is your face sad, since you are not sick? This is nothing but sorrow of heart.” So I became dreadfully afraid,
The king, who was always surrounded by smiling faces, noticed immediately Nehemiah’s face and it was not smiley. Nehemiah was clearly not sick, so why the sad face? What was the sad news that affected Nehemiah? Perhaps he expected to hear of the death of a beloved relative. That alone could justify Nehemiah sorrows.
Sometimes when we are consumed with sorrow we forget or do not realize how it affects our countenance. When the king called him out on this fact please notice the effects the kings words had on him, ‘Then I was very deeply afraid.’ He had reason to be afraid. He was about to ask Artaxerxes to put aside his temporary decree which had prevented the building of the walls of Jerusalem (Ezra 4.21). Depending on how serious a matter the king saw that to be it could have been a request of great significance, and it might certainly be questionable whether such a political plea justified ‘making the king sad’. An element of treason might even have been involved. If the king was annoyed about it he could order his immediate execution but Nehemiah had not come unprepared. He had considered carefully how to phrase his request. He presented it in terms of the disgrace brought on his father’s sepulcher. He was indicating that his concern was a matter of family honor. This was something that the king would appreciate for to both royalty and the aristocracy the family sepulcher was seen as of huge importance. It will be noted that Nehemiah makes no mention of Jerusalem.
3 and said to the king, “May the king live forever! Why should my face not be sad, when the city, the place of my fathers’ tombs, lies waste, and its gates are burned with fire?”
Nehemiah asserted that the reason why he was so upset was because of the condition of the city with which his father’s sepulcher was connected. It was in ruins. The city lay waste, and its gates had been burned with fire. And this could only rebound on the condition of the family sepulcher. ‘The house of my fathers’ sepulchers’ may well reflect the fact that Persian kings attempted to give their sepulchers the appearance of a house or palace, even when they were utilizing rock tombs.
The king, who might well have been troubled had Nehemiah mentioned Jerusalem, was seemingly only full of sympathy. He could fully appreciate his favorite’s distress.
4 Then the king said to me, “What do you request?” So, I prayed to the God of heaven.
So the king asked Nehemiah what the heart of his request was. What was it that his faithful servant wanted from him? Nehemiah, with his heart no doubt somewhat relieved, flashed a silent prayer to Heaven and then explained his heart’s desire. It is a reminder that when we are going about God’s business we should ensure that we keep in close touch with God.
5 And I said to the king, “If it pleases the king, and if your servant has found favor in your sight, I ask that you send me to Judah, to the city of my fathers’ tombs, that I may rebuild it.”
His request was, that if it pleased the king, and if he Nehemiah had found favor in his sight, he would send him to Judah to restore the city of his father’s where his fathers’ sepulchers were found. Please take note that he still gives no hint that he is referring to Jerusalem.
6 Then the king said to me (the queen also sitting beside him), “How long will your journey be? And when will you return?” So, it pleased the king to send me; and I set him a time.
The king agreed with his request and only wanted to know how long it would take him to fulfil it. When would he be coming back? So, the king gave his permission, and Nehemiah set a date for his return.
7 Furthermore I said to the king, “If it pleases the king, let letters be given to me for the governors of the region beyond the River, that they must permit me to pass through till I come to Judah, 8 and a letter to Asaph the keeper of the king’s forest, that he must give me timber to make beams for the gates of the citadel which pertains to the temple, for the city wall, and for the house that I will occupy.” And the king granted them to me according to the good hand of my God upon me.
As an experienced courtier who had thought it all out beforehand, and in response to the king’s request, Nehemiah now outlines his requirements. First he asks for letters demonstrating that he has the king’s authority, to all governors of the Province of Beyond the River (Syria, Palestine, and the surrounding area). These would provide him, at least officially, with safe conduct on his way to Judah. He then asks for a letter to Asaph the keeper of the king’s forest, requiring him to provide the necessary timber for the proposed construction, including beams for the gates of the fortress which was by the Temple, which was a huge construction securing the frontal approach to Jerusalem; the beams necessary for the building of the walls with their gates; and beams for the restoration of Nehemiah’s own family residence, or residence as governor.
The fact that he knew the name of the keeper of the king’s forest in Palestine (Asaph was a Jewish name) suggests that he had fully researched his intended visit to Jerusalem.
That the king granted his requests he saw as due to the good hand of his God upon him. And it was no doubt so. But part of the reason undoubtedly lay in the fact that he was a faithful and trusted servant of the king. God can often bless us because we have ourselves laid the foundation for such blessing.
Having received the king’s permission, and having obtained his letters of authority, Nehemiah set off for Jerusalem accompanied by a suitable armed escort. He was a leading Persian representative travelling in a way that befitted his dignity. The king would hardly have allowed otherwise. This was not an Ezra travelling with a large party of returnees. This was a king’s favorite and royal official who was travelling in style, and it was the king who would decide on his escort. This was all to the good for it no doubt made the right impression on the governors of the Province when they received the king’s letters. They would know what manner of man they would be dealing with.
9 Then I went to the governors in the region beyond the River and gave them the king’s letters. Now the king had sent captains of the army and horsemen with me.
Arriving in the Province of Beyond The River in style, he handed over the king’s letters to the various governors. He was accompanied by his royal escort which would speak volumes. All would acknowledge his importance, and would no doubt help him on his way.
10 When Sanballat the Horonite and Tobiah the Ammonite official heard of it, they were deeply disturbed that a man had come to seek the well-being of the children of Israel.
Two officials who were not pleased at his arrival. These were Sanballat the Horonite, who was probably the governor of the district of Samaria, which up to this time had included Judah, and Tobiah the Servant, the Ammonite, who may well have been his deputy, but was certainly closely connected with him. They were ‘greatly grieved’ that such an important and influential man had come to look after the welfare of ‘the children of Israel’. Their reaction was not surprising. They had looked on them as easy pickings, but now they had to recognize that, with the arrival of Nehemiah, duly appointed by the king, the situation had changed.
That the returnees were thought of as ‘the children of Israel’ hints at the fact that the returnees now indeed saw themselves as the true Israel. It also made clear that the returnees, while an identifiable group, were scattered among the local population (they were ‘the children of Israel’ not ‘Israel’), and were probably looked on as fair game, both to be excessively taxed and to be treated contemptuously, and even violently. This was undoubtedly why they were experiencing such anguish and reproach (1.3). The coming of Ezra would unquestionably have uplifted them spiritually, but he had not had the authority to out rule the Governor of Samaria. Nehemiah, however, was of a different standing. It was clear from his royal escort that he was an important Persian official, and the letters had no doubt made clear that he was appointed as the independent Governor of Judah. He therefore had the authority to stand up to Sanballat, and the self-confidence with which to back it up (6.11). Sanballat and Tobiah, on the other hand, were probably not aware how close he stood to the king, otherwise they would not have later thought that they could trick him.
Both Sanballat, whose sons’ names (Delaiah and Shelemiah) included the Name of Yah, and Tobi-yah, were apparently watered-down followers of Yahweh, the consequence of this being that much of their opposition to the returnees was probably religious. They still took offence at the fact that the returnees had never allowed their fathers, or themselves, a part in the worship of the Temple at Jerusalem (Ezra 4.2-4). And they therefore did everything possible to make life difficult for the returnees.
Having arrived safely in Jerusalem Nehemiah rested, prior to a secret surveillance of the condition of the walls. His men would have to be quartered, although that might have been in a camp outside the city. Meanwhile he and his officers no doubt had to endure a ceremonious welcome. A high Persian official would always be welcomed with due ceremony, especially when accompanied by a formidable armed escort. But he was clearly keen to get on with his task, for he was aware of the opposition that would arise once the idea that he was to rebuild the walls got around, and he wanted to delay that opposition if possible. So, after making a secret survey in the dead of night, he called on the Jewish leadership in Jerusalem to commence the rebuilding.
11 So I came to Jerusalem and was there three days.
Arriving in Jerusalem he rested ‘for three days.’ Three days only signifies ‘a short period’, with each part of a day counting as a day. Thus, he may only have taken one day of rest, after the day of arrival, using it to acclimatize himself and get to know the Jewish leaders, and to prepare for his surveillance. He knew what a daunting task the building of the walls might prove to be, and that he must move quickly. Only himself was aware of what he had in mind.
12 Then I arose in the night, I and a few men with me; I told no one what my God had put in my heart to do at Jerusalem; nor was there any animal with me, except the one on which I rode.
In consequence when night came (the beginning of a new day for the Jews, so possibly the second night after his arrival), without telling anyone of his purpose, he took with him a few trusted men, and set off on his surveillance, without telling anyone what God had put on his heart to do for Jerusalem. No doubt he had a trusted Jerusalem guide, as well as a small armed escort. But he did not want to draw attention to what he was doing.
13 And I went out by night through the Valley Gate to the Serpent Well and the Refuse Gate and viewed the walls of Jerusalem which were broken down and its gates which were burned with fire.
Initially he went out by night by the Valley Gate, a gate probably in the West wall approximately 1500 feet from the Dung Gate which was at the southern end of Jerusalem, examining its condition as he passed through. Then he moved along southward outside the remains of the wall towards the Jackal’s Well, examining the walls as they went along, before arriving at the Dung Gate, which was probably almost at the southern end of the city. This was the gate through which rubbish would be carried out of the city to be hurled into the valley below and was by the Pool of Siloam. He discovered during his examination the condition of the gates and walls. The gates had been consumed with fire, and the walls were broken down.
14 Then I went on to the Fountain Gate and to the King’s Pool, but there was no room for the animal under me to pass.
Then he moved northward up the East wall until he reached the Fountain (or Spring) Gate, which no doubt led out onto a spring-fed pool of water (possibly En Rogel). They then moved on to the King’s Pool had connection with the King’s Garden. But it was at this point that they discovered that it was impossible to proceed further because of the rubble caused by the previous destruction of the walls by Nebuchadnezzar. Even his sure-footed ass was unable to proceed.
15 So I went up in the night by the valley and viewed the wall; then I turned back and entered by the Valley Gate, and so returned.
Possibly at this stage he dismounted, or it may be that going up in the night by the brook he was able to skirt the rubble. There he viewed the eastern wall. He had seemingly seen enough for he now turned back and returned round the southern end of Jerusalem to the Valley Gate from which he had first emerged (verse 13). He had probably been able to survey the other walls quietly from the inside during the day without attracting attention. Now, therefore, he was aware of the difficulties that lay ahead.
16 And the officials did not know where I had gone or what I had done; I had not yet told the Jews, the priests, the nobles, the officials, or the others who did the work.
He now makes clear that no one knew where he had gone, or what he had gone to do. The initial mention of the rulers may suggest that he was staying in their palace. They would thus have been aware that he had gone out. But as far as they were concerned he may have been visiting his escort. They were unaware of his intentions. Nor had he given any explanation of his intentions to anyone, not the people, nor the priests, nor the nobles, nor the rulers, nor even those on whom he would call to do the work. He did not want to risk word leaking out.
17 Then I said to them, “You see the distress that we are in, how Jerusalem lies waste, and its gates are burned with fire. Come and let us build the wall of Jerusalem, that we may no longer be a reproach.”
But now, having satisfactorily concluded his survey he called them all together and pointed out the precarious and reproachful situation that they were in without walls or gates. It was dangerous and an embarrassment. Then he called on them to work with him in building the walls of Jerusalem so that they might once more be a proud independent city, without the reproach that came from them not being able to rebuild the walls. No longer need they be trodden down by their local enemies.
18 And I told them of the hand of my God which had been good upon me, and also of the king’s words that he had spoken to me. So they said, “Let us rise up and build.” Then they set their hands to this good work.
He then informed them how clearly God had been at work in making his appeal to the king of Persia successful, and what the king had said to him. This put a new light on things and strengthened their resolve with the result that they were all in agreement. ‘Let us rise up and build’, they all declared. And in view of this they prepared themselves and nerved themselves for the huge task ahead.
The news that they were to commence building inevitably leaked out, for there were many collaborationists in Jerusalem who had opted to compromise with their neighbors and would gladly therefore win favour by passing on the information. The result was that it reached the ears of Sanballat the Horonite, who was probably even at that time either the acting Governor, or the duly appointed Governor, of the District of Samaria, a District which had formerly included Judah.
He was powerful enough himself, but he also held counsel with his Deputy, Tobiah the servant, the Ammonite, and with Geshem the Arabian. Geshem was an important ruler over combined tribes of Arabians to the east and south of Judah, which at this time had good relations with the Persian Empire.
His interest in opposing the building of the walls of Jerusalem may well have been his fear that Jerusalem would become a trading center which would rival his own trading activities. Trading rights were very carefully guarded. And besides, the fortifying of Jerusalem could only add another political power in the area, especially in view of the presence of Nehemiah, a king’s favorite. A weak Judah was favoured by all three.
Notice the deliberate way in which Nehemiah demonstrates how the opposition to what he had come to do was gradually increasing. In verse 10 Sanballat and Tobiah had been grieved at the thought of his arrival to assist the Jews, now they were accumulating friends and mocking what he was seeking to achieve and suggesting that it was treason. (In 4.1-3 we will learn of their growing anger at what is being achieved, and in 4.7-8 they will plan violence against the builders).
19 But when Sanballat the Horonite, Tobiah the Ammonite official, and Geshem the Arab heard of it, they laughed at us and despised us, and said, “What is this thing that you are doing? Will you rebel against the king?”
Thus when Sanballat, Tobiah and Geshem learned of the plans they jeered at them, not believing that they could achieve them. But they also took steps to ensure that the men of Judah knew that in their view this was nothing less than rebellion against the king of Persia by asking, ‘Will you rebel against the king?’. As the rebuilding of the walls was not seen as a political activity in the eyes of the King of Persia, but rather as a safeguarding of the sepulchers of the ancestors of his favorite, Nehemiah, they may well not have been warned that what was afoot had the backing of the king. They had previously prevented the rebuilding of the walls by warning the king of the danger of fortifying Jerusalem (Ezra 4.11-23), and they probably hoped that this reminder would bring the rebuilding to a halt. No one would wish to be thought of as rebelling against the king. But they had not reckoned on the influence that Nehemiah knew that he had with the king, nor on his confidence as one of the great men of Persia. Nor did they realize the depth of his faith in God. It is this last which is brought out in is reply.
20 So I answered them, and said to them, “The God of heaven Himself will prosper us; therefore, we His servants will arise and build, but you have no heritage or right or memorial in Jerusalem.”
In his reply Nehemiah does not refer to the fact that he had the king’s permission. He knew that they were already aware of that. Rather he cites the fact that ‘the God Of Heaven’ was on the side of His people. It was He Who would prosper them in the task ahead. On those grounds therefore, they would press ahead. As servants of the God of Heaven they would arise and build, whilst their adversaries were to recognize that Jerusalem was none of their business. They had no portion there. It was now a separate district. They had no political rights there. It belonged to Judah. They had no right to participation in the cult there. Jerusalem was for YHWH, and for His faithful people.
