Nehemiah 10:31

Translation
King James Version
And if the people of the land bring ware or any victuals on the sabbath day to sell, that we would not buy it of them on the sabbath, or on the holy day: and that we would leave the seventh year, and the exaction of every debt.
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KJV (with Strong's)
And if the people H5971 of the land H776 bring H935 ware H4728 or any victuals H7668 on the sabbath H7676 day H3117 to sell H4376, that we would not buy H3947 it of them on the sabbath H7676, or on the holy H6944 day H3117: and that we would leave H5203 the seventh H7637 year H8141, and the exaction H4853 of every debt H3027.
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Complete Jewish Bible
"If the peoples of the lands bring merchandise or food to sell on Shabbat, we will not buy from them on Shabbat or on a holy day. "We will forego [planting and harvesting our fields] during the seventh year and collecting debts then.
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Berean Standard Bible
When the people of the land bring merchandise or any kind of grain to sell on the Sabbath day, we will not buy from them on a Sabbath or holy day. Every seventh year we will let the fields lie fallow, and will cancel every debt.
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American Standard Version
and if the peoples of the land bring wares or any grain on the sabbath day to sell, that we would not buy of them on the sabbath, or on a holy day; and that we would forego the seventh year, and the exaction of every debt.
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World English Bible Messianic
and if the peoples of the land bring wares or any grain on the Sabbath day to sell, that we would not buy of them on the Sabbath, or on a holy day; and that we would forego the seventh year, and the exaction of every debt.
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Geneva Bible (1599)
And if the people of the lande brought ware on the Sabbath, or any vitailes to sell, that we would not take it of them on the Sabbath and on the holy dayes: and that we would let the seuenth yeere be free, and the debtes of euery person.
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Young's Literal Translation
and the peoples of the land who are bringing in the wares and any corn on the sabbath-day to sell, we receive not of them on the sabbath, and on a holy day, and we leave the seventh year, and usury on every hand.
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See also
Leviticus 23:3Nehemiah 13:15Nehemiah 13:22Exodus 23:10Exodus 23:11Exodus 20:10Jeremiah 17:21
In the KJVVerse 12,581 of 31,102

Study This Verse

SUMMARY

Nehemiah 10:31 records a foundational commitment made by the returned exiles in Jerusalem, solidifying their solemn covenant to faithfully uphold God's Law. This pivotal verse outlines their pledge to abstain from all commercial transactions on the Sabbath and other holy days, demonstrating a renewed dedication to the sanctity of divine rest and worship. Furthermore, it encompasses their promise to observe the Sabbatical year, allowing the land to lie fallow, and to release all debts in that seventh year, reflecting a profound trust in God's provision and a deep commitment to social justice and economic equity within the covenant community. This was a practical and tangible outworking of their spiritual revival, aiming to restore comprehensive covenant faithfulness in their daily lives and national practices.

CONTEXT

  • Literary Context: Nehemiah 10:31 is an indispensable part of the solemn covenant meticulously documented in Nehemiah 10. This covenant follows a period of intense spiritual renewal for the post-exilic community in Jerusalem. After the completion of the city wall, Ezra the scribe publicly read the Law to the assembled people, as vividly described in Nehemiah 8. This public reading led to profound conviction, national repentance, and a corporate confession of sins, acknowledging God's unwavering faithfulness, detailed in Nehemiah 9. The covenant itself, formally sealed by the leaders, Levites, and priests, articulates specific, actionable commitments the people made to walk in God's Law. Nehemiah 10:31, along with other verses in the chapter (e.g., concerning marriage, temple support), translates their general pledge of obedience into concrete actions, directly addressing areas where they had historically failed, particularly concerning the Sabbath and principles of economic justice.
  • Historical & Cultural Context: The returned Jewish exiles faced significant challenges in re-establishing their distinct identity and nationhood in Judah under Persian rule. They were surrounded by "people of the land"—various non-Israelite groups or those who had intermarried and adopted foreign customs—who often engaged in commerce on the Sabbath. This presented a direct temptation and a challenge to the Israelites' unique covenant identity and their commitment to God's commands. Historically, the failure to observe the Sabbath and the Sabbatical year was a significant factor contributing to their seventy-year exile in Babylon, as explicitly prophesied in Leviticus 26:34-35. By committing to these laws, the community was actively seeking to avoid repeating past mistakes, re-establish a society founded on God's principles, and demonstrate their separation from pagan practices and their reliance on divine provision rather than human enterprise alone. This commitment was a public declaration of their renewed devotion to Yahweh and His ways.
  • Key Themes: This verse encapsulates several critical themes central to the book of Nehemiah and the broader Old Testament narrative. Firstly, Sabbath Sanctity is paramount, emphasizing the sacredness of the day of rest and its protection from commercial activity. This commitment directly reflects the Fourth Commandment found in Exodus 20:8-11. Secondly, the theme of Trust in God's Provision is profoundly evident in the promise to observe the Sabbatical year (the Shemitah), as outlined in Leviticus 25:1-7. This required immense faith that God would provide sufficiently in the sixth year to sustain them through the seventh year of rest. Thirdly, Social Justice and Compassion are highlighted by the commitment to release debts, a practice commanded in Deuteronomy 15:1-2. This ensured that poverty did not become a perpetual burden within the community, fostering equity and mercy. Finally, the verse underscores the overarching theme of Covenant Fidelity, demonstrating the people's earnest desire to live in faithful obedience to God's commands as a distinct, holy nation. Nehemiah's later actions in Nehemiah 13:15-22 vividly illustrate the ongoing struggle and his determination to enforce these very commitments.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • sabbath (Hebrew, shabbâth', H7676): Intensive from shâbath, meaning "intermission, i.e., (specifically) the Sabbath." This term denotes a complete cessation from labor and commercial activity, consecrated as a day of rest and worship. It is not merely a break from work but a sacred time dedicated to God, a sign of the covenant between God and Israel, and a reminder of God's creative rest and His provision. The commitment here is to protect this sacred time from worldly intrusions, even if it means economic disadvantage.
  • leave (Hebrew, nâṭash', H5203): A primitive root; properly, "to pound, i.e. smite; by implication (as if beating out, and thus expanding) to disperse; also, to thrust off, down, out or upon (inclusively, reject, let alone, permit, remit, etc.)." In this context, it signifies the act of letting the land lie fallow, releasing it from cultivation, and permitting its natural state, demonstrating trust in God's provision for the Sabbatical year.
  • debt (Hebrew, yâd', H4853): A primitive word; "a hand (the open one (indicating power, means, direction, etc.)," used idiomatically in this context to mean "creditor" or "debt." The phrase "exaction of every debt" (H4853 massâʼ + H3027 yâd) refers to the legal right to demand payment of a debt. The commitment is to not exact or demand payment, but to release or cancel debts owed by fellow Israelites in the Sabbatical year, as mandated in Deuteronomy 15:1-2.

Verse Breakdown

  • "And [if] the people of the land bring ware or any victuals on the sabbath day to sell, [that] we would not buy it of them on the sabbath, or on the holy day": This clause addresses the immediate and practical challenge of maintaining Sabbath sanctity in a multi-cultural and economically integrated environment. "People of the land" refers to non-Israelites or those not committed to the Mosaic Law, who would continue their commercial activities. The Israelites pledged to resist the temptation to engage in any form of trade—whether buying "ware" (general merchandise) or "victuals" (foodstuffs)—on the Sabbath or any other designated holy day. This commitment was crucial for preserving the distinctiveness of their covenant identity and ensuring that these sacred days were truly set apart for rest, worship, and spiritual communion, free from the pursuit of material gain or the pressures of worldly commerce.
  • "and [that] we would leave the seventh year": This part of the pledge refers to the observance of the Sabbatical year, known as the Shemitah. Every seventh year, the land was to remain uncultivated, lying fallow. This practice, explicitly commanded in the Law (e.g., Exodus 23:10-11), was a profound test of faith. It required the people to trust God's promise to provide abundant harvests in the sixth year to sustain them through the seventh, demonstrating their absolute reliance on His divine provision. It also served as a powerful reminder that the land ultimately belonged to God (Leviticus 25:23) and that their prosperity depended on His blessing, not solely on their agricultural efforts or human ingenuity.
  • "and the exaction of every debt": This final commitment is directly linked to the Sabbatical year. According to the Law, debts owed by fellow Israelites were to be released or canceled at the end of every seventh year (Deuteronomy 15:1-2). This was a vital component of Israel's social welfare system, designed to prevent the accumulation of perpetual debt, alleviate poverty, and promote economic equality and compassion within the covenant community. By pledging to forgo the "exaction" or demand for these debts, the people committed to upholding a fundamental principle of justice and mercy that profoundly reflected God's own character and His desire for a just society.

Literary Devices

Nehemiah 10:31 employs several potent literary devices to convey its significant message and underscore the gravity of the people's commitment. The most prominent is Covenant Language, as the verse is an explicit component of a formal, binding agreement between God and His people, articulated through a solemn oath. The repeated use of "we would not buy" and "we would leave" signifies a collective, intentional, and unified commitment, highlighting the communal aspect of their renewed fidelity. There is also a clear example of Parallelism in the verse's structure, linking the Sabbath observance with the Sabbatical year and the release of debts. All three elements relate to a divinely ordained rhythm of rest, release, and reliance on God, demonstrating a holistic approach to obedience that encompasses both sacred time and economic practice. The verse functions as a specific Ordinance or a detailed clause within the broader covenant, translating general principles of holiness, justice, and trust into actionable, measurable behaviors. Furthermore, an underlying Antithesis exists between the prevailing worldly economic practices (uninterrupted buying and selling, relentless debt collection) and the counter-cultural, faith-driven practices commanded by God, emphasizing Israel's calling to be distinct.

THEOLOGICAL AND THEMATIC CONNECTIONS

Nehemiah 10:31 stands as a powerful testament to the Israelites' renewed commitment to live as a holy nation, distinct from the surrounding cultures, and profoundly grounded in their covenant relationship with Yahweh. It underscores the deep theological truth that genuine obedience extends far beyond mere ritual to permeate every aspect of life, including economic practices, social interactions, and the very rhythms of time. The commitment to Sabbath rest and the Sabbatical year laws demonstrates a profound trust in God's sovereignty and provision, recognizing that human prosperity ultimately comes from Him, not solely from human effort or relentless accumulation. It also highlights God's unwavering concern for social justice, ensuring that the poor and indebted are not perpetually oppressed, thereby reflecting His compassionate and just character. This verse serves as a practical blueprint for how a community committed to God's Law lives out its faith, prioritizing divine commands over worldly pressures and embracing a counter-cultural lifestyle of rest, release, and absolute reliance on God.

REFLECTION AND APPLICATION

Nehemiah 10:31 challenges believers today to profoundly consider the practical outworking of their faith in a world often driven by relentless consumption, economic pressure, and the incessant demand for productivity. The Israelites' commitment to halt commerce on the Sabbath and observe the Sabbatical year principles calls us to prioritize spiritual rest, corporate worship, and community over the endless pursuit of material gain. It encourages us to cultivate a healthy, God-ordained rhythm of work and rest, trusting God for our provision rather than relying solely on our own efforts or the dictates of the market. While the specific economic laws of the Sabbatical year and debt release may not apply directly to Christians in the same legalistic way, the underlying principles of compassion, social justice, and releasing burdens on others are timeless and universally applicable. We are called to cultivate a generous spirit, to care for the vulnerable and marginalized, and to live with integrity and mercy in all our financial dealings, thereby reflecting God's character. Ultimately, this verse serves as a powerful reminder of the seriousness of our own commitments to God, urging us to live counter-culturally, prioritizing His commands and His kingdom in every sphere of our lives, demonstrating that our allegiance is first and foremost to Him.

Questions for Reflection

  • In what ways does our modern culture tempt us to violate principles of rest and sacred time, similar to the "people of the land" in Nehemiah's day?
  • How can we practically cultivate a "Sabbath rhythm" in our lives that honors God and prioritizes spiritual renewal over constant activity and consumption?
  • What does the commitment to "leave the seventh year" and "exaction of every debt" teach us about trusting God's provision and practicing generosity and social justice in our contemporary context?
  • Where might we need to make a renewed "covenant" with God in our own lives, committing to practical obedience in areas where we have fallen short or compromised?

FAQ

Why was the observance of the Sabbath and Sabbatical year so crucial for the returned exiles?

Answer: The observance of the Sabbath and Sabbatical year was profoundly crucial for the returned exiles for several interconnected reasons. Firstly, it was a fundamental and distinguishing aspect of their covenant identity, marking them as God's chosen people. The Sabbath, in particular, was a perpetual sign of the covenant with Yahweh (Exodus 31:13), reminding them of God's creation and His redemptive work. Secondly, neglecting these very laws had been a significant reason for their seventy-year exile, as prophesied in Leviticus 26:34-35). By committing to these observances, they were actively seeking to avoid past failures and demonstrate genuine repentance and a deep desire to walk in faithful obedience. Thirdly, these laws required immense faith in God's provision. Trusting God to provide sufficiently without working the land for a year, or by releasing debts, was a tangible expression of their reliance on Him rather than their own efforts or the prevailing worldly economic systems. Finally, these practices fostered essential social justice and prevented perpetual poverty within the community, reflecting God's compassionate and equitable character.

CHRIST-CENTERED FULFILLMENT

The commitments made by the Israelites in Nehemiah 10:31, particularly concerning Sabbath rest and the release of debts, find their ultimate and profound fulfillment in Jesus Christ. While the Old Testament laws served as a shadow, Christ is the substance, the very embodiment of the rest and release God intended for His people. Jesus declared Himself to be the "Lord of the Sabbath" (Mark 2:28), asserting His divine authority over the law and revealing that the Sabbath was made for humanity's benefit, not humanity for the Sabbath. He invites all who are weary and burdened to come to Him, promising to give them true spiritual rest for their souls (Matthew 11:28-30). Furthermore, the concept of debt release finds its ultimate expression in Christ's atoning work. Through His perfect sacrifice on the cross, He paid the ultimate debt of sin, canceling the "certificate of debt" that stood against us with its legal demands (Colossians 2:14). He is the one who sets us free from the bondage of sin and the condemnation of the law, ushering in a new covenant of grace where there is "no condemnation" for those who are in Him (Romans 8:1). The Sabbatical rest and debt release of the Old Covenant powerfully foreshadowed the complete and eternal rest and freedom from spiritual debt that believers experience in Christ, the one in whom all God's promises are "Yes" and "Amen" (2 Corinthians 1:20).

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Commentary on Nehemiah 10 verses 1–31

When Israel was first brought into covenant with God it was done by sacrifice and the sprinkling of blood, Ex. 24. But here it was done by the more natural and common way of sealing and subscribing the written articles of the covenant, which bound them to no more than was already their duty. Now here we have,

I. The names of those public persons who, as the representatives and heads of the congregation, set their hands and seals to this covenant, because it would have been an endless piece of work for every particular person to do it; and, if these leading men did their part in pursuance of this covenant, their example would have a good influence upon all the people. Now observe, 1. Nehemiah, who was the governor, signed first, to show his forwardness in this work and to set others a good example, Neh 10:1. Those that are above others in dignity and power should go before them in the way of God. 2. Next to him subscribed twenty-two priests, among whom I wonder we do not find Ezra, who was an active man in the solemnity (Ezr 8:2) which was but the first day of the same month, and therefore we cannot think he was absent; but he, having before done his part as a scribe, now left it to others to do theirs. 3. Next to the priests, seventeen Levites subscribed this covenant, among whom we find all or most of those who were the mouth of the congregation in prayer, Ezr 9:4, Ezr 9:5. This showed that they themselves were affected with what they had said, and would not bind those burdens on others which they themselves declined to touch. Those that lead in prayer should lead in every other good work. 4. Next to the Levites, forty-four of the chief of the people gave it under their hands for themselves and all the rest, chiefly those whom they had influence upon, that they would keep God's commandments. Their names are left upon record here, to their honour, as men that were forward and active in reviving and endeavouring to perpetuate religion in their country. The memory of such shall be blessed. It is observable that most of those who were mentioned, Ezr 7:8, etc., as heads of houses or clans, are here mentioned among the first of the chief of the people that subscribed, whoever was the present head bearing the name of him that was head when they came out of Babylon, and these were fittest to subscribe for all those of their father's house. Here are Parosh, Pahathmoab, Elam, Zatthu, Bani (Neh 10:14), Azgad, Bebai, Bigvai, Adin, Ater, Hashum, Bezai, Hariph, Anathoth, and some others in the following verses, that are all found in that catalogue. Those that have interest must use it for God.

II. The concurrence of the rest of the people with them, and the rest of the priests and Levites, who signified their consent to what their chiefs did. With them joined, 1. Their wives and children; for they had transgressed, and they must reform. Every one that had knowledge and understanding must covenant with God. As soon as young people grow up to be capable of distinguishing between good and evil, and of acting intelligently, they ought to make it their own act and deed to join themselves to the Lord. 2. The proselytes of other nations, all that had separated themselves from the people of the lands, their gods and their worship, unto the law of God, and the observance of that law. See what conversion it; it is separating ourselves from the course and custom of this world, and devoting ourselves to the conduce of the word of God. And, as there is one law, so there is one covenant, one baptism, for the stranger and for him that is born in the land. Observe how the concurrence of the people is expressed, Neh 10:29. (1.) They clave to their brethren one and all. Here those whom the court blessed the country blessed too! The commonalty agreed with their nobles in this good work. Great men never look so great as when they encourage religion, and are examples of it; and they would by that, as much as any thing, secure an interest in the most valuable of their inferiors. Let but the nobles cordially espouse religious causes, and perhaps they will find people cleave to them therein closer than they can imagine. Observe, Their nobles are called their brethren; for, in the things of God, rich and poor, high and low, meet together. (2.) They entered into a curse and an oath. As the nobles confirmed the covenant with their hands and seals, so the people with a curse and an oath, solemnly appealing to God concerning their sincerity, and imprecating his just revenge if they dealt deceitfully. Every oath has in it a conditional curse upon the soul, which makes it a strong bond upon the soul; for our own tongues, if false and lying tongues, will fall, and fall heavily, upon ourselves.

III. The general purport of this covenant. They laid upon themselves no other burden than this necessary thing, which they were already obliged to by all other engagements of duty, interest, and gratitude - to walk in God's law, and to do all his commandments, Neh 10:29. Thus David swore that he would keep God's righteous judgments, Psa 119:106. Our own covenant binds us to this, if not more strongly, yet more sensibly, than we were before bound, and therefore we must not think it needless thus to bind ourselves. Observe, When we bind ourselves to do the commandments of God we bind ourselves to do all his commandments, and therein to have an eye to him as the Lord and our Lord.

IV. Some of the particular articles of this covenant, such as were adapted to their present temptations. 1. That they would not intermarry with the heathen, Neh 10:30. Many of them had been guilty of this, Ezr 9:1. In our covenants with God we should engage particularly against those sins that we have been most frequently overtaken in and damaged by. Those that resolve to keep the commandments of God must say to evil doers, Depart, Psa 119:115. 2. That they would keep no markets on the sabbath day, or any other day of which the law had said, You shall do no work therein. They would not only not sell goods themselves for gain on that day, but they would not encourage the heathen to sell on that day by buying of them, no not victuals, under pretence of necessity; but would buy in their provisions for their families the day before, Neh 10:31. Note, Those that covenant to keep all God's commandments must particularly covenant to keep sabbaths well; for the profanation of them is an inlet to other instances of profaneness. The sabbath is a market day for our souls, but not for our bodies. 3. That they would not be severe in exacting their debts, but would observe the seventh year as a year of release, according to the law, Neh 10:31. In this matter they had been faulty (ch. 5), and here therefore they promise to reform. This was the acceptable fast, to undo the heavy burden, and to let the oppressed go free, Isa 58:6. It was in the close of the day of expiation that the jubilee trumpet sounded. It was for the neglect of observing the seventh year as a year of rest for the land that God had made it enjoy its sabbaths seventy years (Lev 26:35), and therefore they covenanted to observe that law. Those are stubborn children indeed that will not amend the fault for which they have been particularly corrected.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–31. Public domain.
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BedeAD 735
Commentary on Ezra and Nehemiah
The peoples of the land, who bring goods for sale, etc. And for us, the Sabbath is always to be kept spiritually, always to abstain from servile work, that is, from sin, always to be free and to see that the Lord himself is God, so that after such a Sabbath, freed from the sins of conscience, we may reach the Sabbath of future glory in the heavens. But the peoples of the land seek to profane our Sabbath by bringing goods for sale to us on the sanctified day; because unclean spirits strive to defile the purity of our hearts, and by the price of our consent, to introduce the temptations of vices to us, so that they may pollute the day of the greatest sanctification; that is, to obscure the light of our pious thought or action with errors that are introduced. But we should avoid such a market, having enclosed ourselves within the walls of our city, which is the custody of a more perfect life.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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