Nehemiah5
King James Version · Public Domain
1And there was a great cry of the people and of their wives against their brethren the Jews.
2For there were that said, We, our sons, and our daughters, are many: therefore we take up corn for them, that we may eat, and live.
3Some also there were that said, We have mortgaged our lands, vineyards, and houses, that we might buy corn, because of the dearth.
4There were also that said, We have borrowed money for the king's tribute, and that upon our lands and vineyards.
5Yet now our flesh is as the flesh of our brethren, our children as their children: and, lo, we bring into bondage our sons and our daughters to be servants, and some of our daughters are brought unto bondage already: neither is it in our power to redeem them; for other men have our lands and vineyards.
6And I was very angry when I heard their cry and these words.
7Then I consulted with myself, and I rebuked the nobles, and the rulers, and said unto them, Ye exact usury, every one of his brother. And I set a great assembly against them.
8And I said unto them, We after our ability have redeemed our brethren the Jews, which were sold unto the heathen; and will ye even sell your brethren? or shall they be sold unto us? Then held they their peace, and found nothing to answer.
9Also I said, It is not good that ye do: ought ye not to walk in the fear of our God because of the reproach of the heathen our enemies?
10I likewise, and my brethren, and my servants, might exact of them money and corn: I pray you, let us leave off this usury.
11Restore, I pray you, to them, even this day, their lands, their vineyards, their oliveyards, and their houses, also the hundredth part of the money, and of the corn, the wine, and the oil, that ye exact of them.
12Then said they, We will restore them, and will require nothing of them; so will we do as thou sayest. Then I called the priests, and took an oath of them, that they should do according to this promise.
13Also I shook my lap, and said, So God shake out every man from his house, and from his labour, that performeth not this promise, even thus be he shaken out, and emptied. And all the congregation said, Amen, and praised the Lord. And the people did according to this promise.
14Moreover from the time that I was appointed to be their governor in the land of Judah, from the twentieth year even unto the two and thirtieth year of Artaxerxes the king, that is, twelve years, I and my brethren have not eaten the bread of the governor.
15But the former governors that had been before me were chargeable unto the people, and had taken of them bread and wine, beside forty shekels of silver; yea, even their servants bare rule over the people: but so did not I, because of the fear of God.
16Yea, also I continued in the work of this wall, neither bought we any land: and all my servants were gathered thither unto the work.
17Moreover there were at my table an hundred and fifty of the Jews and rulers, beside those that came unto us from among the heathen that are about us.
18Now that which was prepared for me daily was one ox and six choice sheep; also fowls were prepared for me, and once in ten days store of all sorts of wine: yet for all this required not I the bread of the governor, because the bondage was heavy upon this people.
19Think upon me, my God, for good, according to 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