Nehemiah 2:4

Neh 2:4 Then the king said unto me, For what dost thou make request? So I prayed to the God of heaven.

Ver. 4. Then the king said unto me] Some think that Nehemiah looked thus sad before the king on purpose, to make way to this his request.

For what dost thou make request?] Not for any other honour or great office about the court or in the country; not for any private friend, or the like, but the good of the Church. Thus Nebridius, in Jerome, though a courtier and nephew to the empress, yet never made suit but for the relief of the poor afflicted. Thus Terence, that noble general under Valens, the emperor, being bidden to ask what he would, asked nothing but that the Church might be rid of Arians. And when the emperor, being himself an Arian, tore his petition, he said he would never ask anything for himself if he might not prevail for the Church (Theodoret).

So I prayed to the God of heaven] Darting up an ejaculation, a sudden and secret desire to God, to order and speed his petition. Begin all with prayer, and then expect a blessing. Call in the Divine help, if it be but by darting out our desires to God. Thus Moses cried to God, yet said nothing, Exo 14:15. Hannah was not heard, and yet she prayed. Austin reports the custom of the Egyptian Churches, to pray frequently and fervently, but briefly, and by way of ejaculation, ne fervor languesceret, lest their heat should abate, Crebras habere orationes, sed brevissimas et raptim eiaculatas.

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 2:4. Then the king said, For what dost thou make request? — Something thou wouldest have, what is it? The king had an affection for him, and was not pleased to see him dejected, and thus gave him encouragement to tell his mind. So I prayed to the God of heaven — I silently in my mind besought God to direct my thoughts and words, and to incline the king’s heart to grant my request.

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

2:4 With a prayer: The king was subject to the God of heaven, and Nehemiah needed God’s guidance and provision as he made his request.

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

I desired God in mine heart to prosper mine enterprise.

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

Verse 4. So I prayed to the God of heaven.] Before he dared to prefer his request to the king, he made his prayer to God, that his suit might be acceptable: and this he does by mental prayer. To the spirit of prayer every place is a praying place.

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

(4) So I prayed to the God of heaven.—The first note of that habit of ejaculatory prayer which is a characteristic of this book.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

4. For what dost thou make request] See Est_4:8; Est_7:1; Est_7:7. The king is favourable, and asks how he can render assistance.

So I prayed] Literally, ‘And I prayed’. Nehemiah instantaneously turns from the great king of Persia to the King of kings. The simplicity with which Nehemiah narrates this little incident of his momentary ejaculatory prayer adds wonderfully to the vividness of the scene. For Nehemiah’s habit of recourse to prayer see ch. Neh_4:4; Neh_4:9, Neh_5:19, Neh_6:9; Neh_6:14, Neh_13:14.

It is not easy to parallel this act of ejaculatory prayer from the Old Testament. In the New Testament we turn to the examples of our Lord, e.g. Joh_11:41; Joh_12:27; Luk_23:34; and St Stephen, Act_7:60.

The object of his prayer is doubtless for wisdom to make his request aright and for a favourable assent from the king. He could not but expect that the king would be startled by the magnitude of a request, first to nominate his cupbearer as the royal commissioner at Jerusalem, and then to empower him to rebuild its walls and defences.

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.

Then the king said unto me, for what dost thou make request?.... The king supposed that there was a meaning in those looks and words of his, that he had a favour to ask of him, and therefore encourages him to it; or the king of himself moved this, as being desirous of doing anything for him he would propose, to make him easy:

so I prayed to the God of heaven; secretly, in an ejaculatory way, giving him thanks for thus disposing the king's heart towards him, and entreating he might be directed what to ask, and in a proper manner, and that he might succeed.

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

I prayed to the God of heaven - Mentally and momentarily, before answering the king.

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

Heaven, a fervent ejaculation, in secret, (Tirinus) to touch the king’s heart, (Calmet) and to enable me to speak in a proper manner. (Menochius)

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).

I prayed to the God of heaven, to direct my thoughts and words, and to incline the king’s heart to grant my request.

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

4. For what dost thou make request — The king’s heart was at once touched with sympathy for the sorrow of his cupbearer, and prompted to offer him assistance. Thus God disposeth the hearts of kings.

I prayed — That he might so order his request as to secure the king’s favour. He that would prevail with men and kings must first know how to prevail in prayer with God.

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

Then the king said unto me, For what dost thou make request? Artaxerxes understood that a complaint was contained in Nehemiah"s speech, and that he must have a request to make. With gracious kindliness he facilitates its utterance. So I prayed to the God of heaven. Nehemiah was emphatically a man of prayer. In every danger, in every difficulty, still more at any crisis, prayer rose to his lips. (see Neh_4:4, 9 5:19 6:9, 14 13:14, etc.) Sometimes, as now, the prayer was offered silently and swiftly.

Ejaculatory prayer.

"So I prayed to the God of heaven." Nehemiah, saddened by the report he had received of the condition of the Jews who had returned to their land, had formed a purpose to visit them, that he might encourage them, and take the lead in fortifying the city, and putting affairs into a more hopeful condition. His doing so depended on the consent of the monarch whose cupbearer he was, and his obtaining a commission from him. Already he had prayed for success in his intended application, and now that the desired opportunity presented itself he felt the importance of the moment, and in the king"s presence sent up mentally another prayer. We have here

I PRAYER BY A GREAT AND WEALTHY MAN. Such have many temptations to neglect prayer; temptations to pride and self-dependence, to worldliness and self- indulgence, tending to the loss of all sense of their need of God and spiritual good; to entire absorption in the cares of their position; to false shame before their equals, etc.; yet they need prayer as much as the poorest, and in some respects more. They equally need Divine mercy as sinners, and Divine help and guidance; and they have special responsibilities, temptations, and power for good or evil, and so need special grace. In undertaking such a work as Nehemiah proposed to himself, the greatest may well feel their need of Divine aid. It is pleasing to contemplate such men when they are men given to prayer. Many instances in the Bible: Abraham, Jacob, Moses, David, Solomon, Hezekiah, Daniel, Cornelius.

II PRAYER AT AN UNUSUAL PLACE AND TIME. Not in temple or synagogue or secret chamber; but in the presence of a king and queen, and while engaged in ministering to them. Learn that no place is unsuitable, no time unseasonable, for prayer; for God is everywhere, and his ear always open.

III SILENT PRAYER. Was perhaps an exercise of mind and heart, unknown to the king. Prayer is not confined to audible utterance. This is desirable where practicable, even in private worship; for utterance aids thought and feeling; and it is indispensable to common prayer. One must speak that all may unite. A silent meeting, as amongst the Friends, may be a true prayer-meeting to individuals, but hardly a meeting for united prayer. But in Nehemiah"s circumstances audible words would have been unsuitable: and always the worth and efficacy of prayer spring not from the words, but the principles and feelings they represent. It is ever what passes in the mind and heart which makes prayer to be prayer. As much as there is of desire, directed to God in faith, so much is there of prayer. "Prayer is the soul"s sincere desire, Uttered or unexpressed, The motion of a hidden fire, That trembles in the breast.

Much of the truest prayer cannot be spoken. "Groanings which cannot be uttered.

IV A SHORT PRAYER. Length is in some measure, and under some circumstances, an element of true prayer. He who satisfies himself, in his regular seasons of worship, with a sentence or two, is guilty of irreverence, and shows that he has no delight in communion with God. But on such an occasion as that in the text, only brief prayer is possible or needful. And how much may be expressed or implied in a few words; how much love, or trust, or longing! In like manner much meaning may be in a short prayer. Instances: the Lord"s prayer; the publican"s; that of the thief on the cross.

V AN EJACULATORY PRAYER. A short, fervent prayer "darted" upwards on a sudden occasion, when special need of God"s help was unexpectedly felt. The habit of thus praying is much to be desired.

1. Occasions for such prayers are as numerous as the varying exigencies of life, especially the sudden and unanticipated, and when longer prayer is impossible.

(1) On receiving some great, unexpected blessing, or becoming suddenly conscious of preservation from imminent peril. To cry, "Bless the Lord!" in the hearing of others may often be inexpedient; but in the heart is always suitable.

(2) When involved in unexpected perplexity. "Lord, guide me." The "cry" of Moses at the Red Sea, referred to in Exo_14:15, may have been a mental ejaculation.

(3) When suddenly exposed to obvious danger. Bodily, as the disciples in a storm: Lord, save us; we perish." Peter sinking: "Lord, save me." Or moral and spiritual: sudden assaults of fierce temptation. "Lord, help me.

(4) When suddenly betrayed into sin. Wait not for the hour of prayer before seeking pardon, but lift up your heart at once in a "Lord. have mercy upon me.

(5) When any special demands on Christian principle are unexpectedly made, and the consequent special need for Divine assistance is felt.

(6) In connection with any important and difficult duty. In business, family life, Christian activity, (visiting the poor, distributing alms, seizing an opportunity for giving religious counsel). On entering church; before sermon (short prayer for the preacher and yourself); on leaving church, etc.

(7) Under all varieties of feeling. When the heart is touched and tender towards God (gratitude, admiration, penitence, love, desire) or towards men (affection, solicitude, etc. Gen_43:29). When pleasure is felt at the sight of happiness or goodness, or pain at sight of misery or sin. (In walking through the streets; prayer for those you feel you cannot help or save.)

2. The value of such prayers.

(1) As evidencing and cultivating the devout spirit. Those who have the spirit of prayer can hardly be content with stated times, or fail to look to God in unexpected necessities, or praise him at once for unexpected blessings. And thus the spirit of prayer is cherished and maintained. Is one way of fulfilling the command, "Pray without ceasing.

(2) As maintaining habitual converse with God. We should esteem it a calamity if he were to restrict our approaches to him to certain hours; let us not limit ourselves in a similar manner.

(3) As aiding to sanctify the whole life. By blending worship and devout sentiment with every part of it.

(4) As securing constant Divine assistance. Nehemiah"s prayer was heard; so will ours be.

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

Let, &c. - My sadness comes not from any disaffection to the king, for whom my hearty prayers are that he may live forever; but from another cause. Sepulchres - Which by all nations are esteemed sacred and inviolable. He saith not a word of the temple as he spake before a Heathen king who cared for none of these things. I prayed - To direct my thoughts and words, and to incline the king's heart to grant my request.

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

Then the king, feeling interested, asked him: For what dost thou make request? על בּקּשׁ, to make request for or concerning a thing, like Ezr 8:23; Est 4:8; Est 7:7. The question shows that the king was inclined to relieve the distress of Jerusalem which had been just stated to him. "And so I prayed to the God of heaven," to ensure divine assistance in the request he was about to lay before the king. Then Nehemiah answered (Neh 2:5), "If it please the king, and if thy servant is well-pleasing before thee, (I beg) that thou wouldest send me to Judah, to the city of my fathers' sepulchres, that I may build it." לפני ייטב, here and Est 5:14, is of like meaning with בּעיני ייטב or טּוב, Est 8:5; Sa2 18:4 : if thy servant is right in thine eyes, i.e., if he thinks rightly concerning the matter in question. The matter of his request is directly combined with this conditional clause by אשׁר, the connecting term, I beg, being easily supplied from the king's question: For what dost thou beg?

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

I replied to the king

"Then I replied to the king"

your servant

Nehemiah refers to himself this way to show his submission to the king.

in your sight

Here sight represents judgment or evaluation. AT: "in your judgment" (See: Metaphor)

the city of my fathers' tombs

"the city where my ancestors are buried"

that I may rebuild it

Nehemiah does not plan to do all of the building himself, but he will be the leader of the work. AT: "that I and my people may rebuild it" (See: Synecdoche)

translationWords

king

pray

God

heaven

good

servant

send

kingdom of Judah

ancestor

grave

queen

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

For what do you make request What do you request of me and I shall do it for you.

And I prayed And I said before the king in my prayer, “May it be Your will, O God of the heavens, that You fulfill my petition and my request.”

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.