Nehemiah5
New American Standard
1Now there was a great outcry of the people and of their wives against their Jewish brothers.
2For there were those who said, “We, our sons, and our daughters are many; therefore let’s get grain so that we may eat and live.”
3And there were others who said, “We are mortgaging our fields, our vineyards, and our houses so that we might get grain because of the famine.”
4There also were those who said, “We have borrowed money for the king’s tax on our fields and our vineyards.
5And now our flesh is like the flesh of our brothers, our children like their children. Yet behold, we are forcing our sons and our daughters to be slaves, and some of our daughters are forced into bondage already, and we are helpless because our fields and vineyards belong to others.”
6Then I was very angry when I heard their outcry and these words.
7So I thought it over and contended with the nobles and the leading people, and said to them, “You are lending at interest, each to his brother!” Therefore, I held a great assembly against them.
8And I said to them, “We, according to our ability, have redeemed our Jewish brothers who were sold to the nations; now would you even sell your brothers that they may be sold to us?” Then they were silent and could not find a word to say.
9So I said, “The thing which you are doing is not good; should you not walk in the fear of our God because of the taunting of the nations, our enemies?
10And likewise I, my brothers, and my servants are lending them money and grain. Please, let’s do without this interest.
11Please, give back to them this very day their fields, their vineyards, their olive groves, and their houses, as well as the hundredth part of the money and of the grain, the new wine, and the oil that you are charging as interest from them.”
12Then they said, “We will give it back and will require nothing from them; we will do exactly as you say.” So I called the priests and made them take an oath to act in accordance with this promise.
13I also shook out the front of my garment and said, “So may God shake out every person from his house and from his possessions who does not keep this promise; just so may he be shaken out and emptied.” And all the assembly said, “Amen!” And they praised the Lord. Then the people acted in accordance with this promise.
14Furthermore, since the day that I was appointed to be their governor in the land of Judah, from the twentieth year to the thirty-second year of King Artaxerxes, for twelve years, neither I nor my kinsmen have eaten the governor’s food allowance.
15But the previous governors who were before me laid burdens on the people and took from them bread and wine besides forty shekels of silver; even their servants domineered the people. But I did not do so because of my fear of God.
16I also applied myself to the work on this wall; we did not buy any land, and all my servants were gathered there for the work.
17Moreover, there were at my table 150 Jews and officials, besides those who came to us from the nations that were around us.
18Now that which was prepared for each day was one ox and six choice sheep; also birds were prepared for me, and every ten days all sorts of wine were provided in abundance. Yet for all this I did not request the governor’s food allowance, because the forced labor was heavy on this people.
19Remember me, my God, for good, in return for all that I have done for this people.
Study Guide
Public-domain commentary and original-language notes for Nehemiah 5.
Chapter Summary
In this chapter: The Jews complain of grievances. (1–5). Nehemiah redresses the grievances. (6–13). Nehemiah's forbearance. (14–19).
vv1-5
Men prey upon their fellow-creatures: by despising the poor they reproach their Maker. Such conduct is a disgrace to any, but who can sufficiently abhor it when adopted by professing Christians? With compassion for the oppressed, we should lament the hardships which many in the world are groaning under; putting our souls into their souls' stead, and remembering in our prayers and succours those who are burdened. But let those who show no mercy, expect judgment without mercy.
vv6-13
Nehemiah knew that, if he built Jerusalem's walls ever so high, so thick, or so strong, the city could not be safe while there were abuses. The right way to reform men's lives, is to convince their consciences. If you walk in the fear of God, you will not be either covetous of worldly gain, or cruel toward your brethren. Nothing exposes religion more to reproach, than the worldliness and hard-heartedness of the professors of it. Those that rigorously insist upon their right, with a very ill grace try to persuade others to give up theirs. In reasoning with selfish people, it is good to contrast their conduct with that of others who are liberal; but it is best to point to His example, who though he was rich, yet for our sakes became poor, that we, through his poverty, might be rich, 2Co 8:9. They did according to promise. Good promises are good things, but good performances are better.
vv14-19
Those who truly fear God, will not dare to do any thing cruel or unjust. Let all who are in public places remember that they are so placed to do good, not to enrich themselves. Nehemiah mentions it to God in prayer, not as if he had merited any favour from God, but to show that he depended upon God only, to make up to him what he had lost and laid out for his honour. Nehemiah evidently spake and acted as one that knew himself to be a sinner. He did not mean to claim a reward as of debt, but in the manner that the Lord rewards a cup of cold water given to a disciple for his sake. The fear and love of God in the heart, and true love of the brethren, will lead to every good work. These are proper evidences of justifying faith; and our reconciled God will look upon persons of this character for good, according to all they have done for his people.
Key Words
גָּדוֹל: great (in any sense); hence, older; also insolent
צַעֲקָה: a shriek
עַם: a people (as a congregated unit); specifically, a tribe (as those of Israel); hence (collectively) troops or attendants; figuratively, a flock
אִשָּׁה: a woman
יְהוּדִי: a Jehudite (i.e. Judaite or Jew), or descendant of Jehudah (i.e. Judah)
אָח: a brother (used in the widest sense of literal relationship and metaphorical affinity or resemblance (like father))
יֵשׁ: there is or are (or any other form of the verb to be, as may suit the connection)
אֲשֶׁר: who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc.
אָמַר: to say (used with great latitude)
בֵּן: a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.)
Cross References
Nehemiah 5Directly violates the Mosaic prohibition against charging interest (usury) to a brother Jew.
Supported by Matthew Poole
The Mosaic law governing assistance to impoverished brothers without taking usury or profit.
Supported by Matthew Poole
The legal allowance and regulations concerning selling daughters into bondage due to extreme poverty.
Supported by Matthew Poole
The law prescribing the redemption of poor brethren who have sold themselves to foreigners.
Supported by JFB
Ezra similarly administers a solemn oath to the priests to ensure compliance with a public reformation.
Supported by JFB
Paul performs a similar symbolic gesture of shaking his garments as a sign of judgment.
Supported by JFB
Paul, like Nehemiah, declined his legitimate right to financial support to avoid hindering his work.
Supported by Matthew Henry
Commandment to open the hand wide and not be hard-hearted toward a poor brother.
Supported by Matthew Poole
Joseph likewise demonstrates that the fear of God governs his just conduct toward others.
Supported by Matthew Poole
Parallel description of daily provision showing the scale of a ruler's household hospitality.
Supported by JFB
Nehemiah's repeated prayer for God to remember his deeds of mercy and service.
Supported by Matthew Henry
Explicit mention of the heavy Persian tribute that forced the people to borrow money.
Supported by Matthew Poole
Biblical use of 'not good' as a strong understatement for something deeply wicked.
Supported by Matthew Poole
Reflects the economic reality that increased goods bring an increased number of consumers.
Supported by JFB