Nehemiah 5:1

Translation
King James Version
¶ And there was a great cry of the people and of their wives against their brethren the Jews.
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KJV (with Strong's)
And there was a great H1419 cry H6818 of the people H5971 and of their wives H802 against their brethren H251 the Jews H3064.
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Complete Jewish Bible
Then there arose a great outcry from the common people and their wives against their brothers the [wealthier] Judeans.
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Berean Standard Bible
About that time there was a great outcry from the people and their wives against their fellow Jews.
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American Standard Version
Then there arose a great cry of the people and of their wives against their brethren the Jews.
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World English Bible Messianic
Then there arose a great cry of the people and of their wives against their brothers the Jews.
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Geneva Bible (1599)
Nowe there was a great crie of the people, and of their wiues against their brethren the Iewes.
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Young's Literal Translation
And there is a great cry of the people and their wives, concerning their brethren the Jews,
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See also
Isaiah 5:7Exodus 3:7James 5:4Luke 18:7Job 31:38Job 31:391 Corinthians 6:6
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Opposition to the Rebuilding of Jerusalem
Opposition to the Rebuilding of Jerusalem View full PDF

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In the KJVVerse 12,384 of 31,102

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SUMMARY

Nehemiah 5:1 marks a dramatic and troubling shift in the narrative of Jerusalem's rebuilding, pivoting from the external threats of adversaries to a severe internal crisis within the Jewish community itself. Following intense opposition from foreign foes, this verse unveils a deep-seated social and economic injustice, encapsulated in the poignant declaration: "And there was a great cry of the people and of their wives against their brethren the Jews." This desperate outcry signifies widespread distress, exploitation, and a profound breach of covenantal solidarity among those who had returned from exile, threatening to undermine the very foundation of their communal restoration and spiritual integrity.

CONTEXT

  • Literary Context: Nehemiah 5:1 serves as a critical pivot point in the book, dramatically shifting the focus from external opposition to internal strife. Chapters 1-4 meticulously detail Nehemiah's arrival, his initial assessment of Jerusalem's ruined walls, and the arduous work of reconstruction under constant threats and ridicule from figures like Sanballat, Tobiah, and Geshem. The community is depicted as united in their physical labor and spiritual resolve, even building with weapons at hand, as described in Nehemiah 4:17-18. However, this verse abruptly introduces a conflict far more insidious than any external foe: the exploitation of the poor by their wealthy Jewish "brethren." It sets the stage for Nehemiah's decisive and righteous intervention in the subsequent verses of Nehemiah 5, where he confronts the oppressive practices, demonstrating that true restoration requires not only physical reconstruction but also moral and social rectitude, ensuring justice within God's people.
  • Historical & Cultural Context: The events of Nehemiah 5 unfold during the challenging post-exilic period, approximately 444 BC, as the Jewish community labored to re-establish itself in Judah after returning from Babylonian captivity. This era was characterized by immense hardship. The returnees faced not only the daunting task of rebuilding a ruined city and its defenses but also significant economic pressures, including Persian taxation, the necessity of purchasing food and building materials, and the vulnerability to crop failures or famine. Under these dire conditions, many poor families were forced to mortgage their fields, vineyards, and even their children to wealthier countrymen for loans, often at exorbitant interest rates. This practice, while common in the ancient Near East, was explicitly forbidden among Israelites by Mosaic Law (e.g., Leviticus 25:36-37 and Deuteronomy 23:19-20). The specific mention of "wives" in the cry underscores the severity of the crisis, indicating that entire families, including the most vulnerable members, were suffering deeply from this economic exploitation, which threatened their very survival and freedom.
  • Key Themes: This verse powerfully introduces and highlights several crucial themes. Firstly, it brings to the forefront the theme of social injustice and economic oppression, revealing a stark violation of the covenantal ethic that demanded compassion, solidarity, and equitable treatment among God's people, particularly towards the poor and vulnerable. The "great cry" echoes similar laments of the oppressed throughout Scripture, such as the cry of the Israelites under Egyptian bondage in Exodus 2:23. Secondly, it emphasizes the profound danger of internal conflict and moral decay to the community's unity and spiritual well-being. Unlike the external threats that galvanized the people, this internal exploitation by "brethren" threatened to unravel the very fabric of their society and hinder the divinely appointed work of rebuilding. Finally, it sets the stage for the theme of righteous leadership, as Nehemiah's immediate and decisive response to this cry demonstrates the essential responsibility of spiritual and civic leaders to uphold justice, protect the marginalized, and ensure that the work of God is not compromised by unrighteous conduct within the community.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Great (Hebrew, gâdôwl', H1419): This adjective signifies something large, mighty, or important in any sense. Here, it intensifies the word "cry," indicating not a minor complaint but a widespread, significant, and deeply felt expression of distress. It emphasizes the magnitude of the suffering and the collective nature of the outcry, suggesting that the problem was pervasive and could no longer be ignored by the community's leaders.
  • Cry (Hebrew, tsaʻăqâh', H6818): From the root tsaʻaq (to cry out), this noun denotes a loud, desperate, and often anguished shriek or outcry. In biblical usage, tsaʻăqâh frequently signifies an appeal to God for intervention in times of severe oppression or injustice, as seen in the cry of the Israelites in Egypt (Exodus 2:23) or the cry of Abel's blood from the ground (Genesis 4:10). Its use here immediately signals the gravity of the economic plight and the profound sense of betrayal felt by the people, implying that their suffering had reached a critical, unbearable point.
  • Brethren (Hebrew, ʼâch', H251): This term, meaning "brother" (used in the widest sense of literal relationship and metaphorical affinity), is crucial here, highlighting the shocking and ironic nature of the oppression. It emphasizes that the exploiters were not foreign enemies but fellow Jews, members of the same covenant community, bound by shared heritage and divine law. This internal betrayal was particularly egregious, as the Mosaic Law specifically prohibited charging interest to fellow Israelites and commanded care for the poor among them (Deuteronomy 15:7-8). The use of "brethren" underscores the deep moral and spiritual failure of those who profited from the suffering of their own people, violating the very essence of communal solidarity.

Verse Breakdown

  • "And there was a great cry": This opening phrase immediately establishes the severity and widespread nature of the distress. The "cry" is not a quiet grumbling but a loud, collective expression of anguish, indicating that the suffering had reached a breaking point and could no longer be contained or ignored. It implies a desperate plea for justice and relief, signaling a crisis that demands immediate attention.
  • "of the people and of their wives": The inclusion of "the people" (referring to the general populace, likely the poorer classes) and specifically "their wives" highlights the comprehensive impact of the economic hardship. It signifies that entire families, including the most vulnerable women and children, were directly affected and suffering. In a patriarchal society, the mention of wives underscores the depth of the crisis, as their voices would typically be heard only in extreme distress, indicating that the burden of poverty and debt was affecting the very fabric of family life and threatening its dissolution.
  • "against their brethren the Jews": This final clause reveals the shocking and deeply ironic source of the oppression. The "cry" was not against external enemies or foreign rulers but against fellow members of the covenant community. This internal conflict, driven by economic exploitation, was a profound betrayal of the communal solidarity and ethical standards expected of God's people, posing a significant threat to the spiritual integrity and unity of the rebuilding effort, far more dangerous than any external siege.

Literary Devices

Nehemiah 5:1 employs several powerful literary devices to underscore the gravity of the situation. The most prominent is Irony, as the community, having successfully united against external adversaries in the preceding chapters, now faces a far more insidious threat from within its own ranks. The very people who should have been supporting one another, "their brethren the Jews," are revealed as the oppressors, creating a stark contrast between the outward display of unity and the internal moral decay. The phrase "great cry" also utilizes Pathos, immediately evoking a strong emotional response of sympathy and indignation. It appeals directly to the reader's sense of justice and compassion, highlighting the profound suffering of the vulnerable and the urgency of their plight. Furthermore, the verse serves as a powerful Foreshadowing, signaling a major turning point in the narrative. The "great cry" is not just a description of suffering but an urgent call to action, setting the stage for Nehemiah's swift and decisive intervention to address the systemic injustice in the verses that follow, shifting the narrative focus from physical rebuilding to moral and social restoration.

THEOLOGICAL AND THEMATIC CONNECTIONS

Nehemiah 5:1 powerfully underscores God's unwavering concern for justice and the well-being of the vulnerable, a theme woven throughout the biblical narrative from Genesis to Revelation. The "great cry" of the oppressed resonates deeply with God's own character, who hears the cries of His people and acts on their behalf, often in judgment against their oppressors. This internal exploitation by "brethren" was not merely a social problem but a profound theological offense, a direct violation of the covenantal laws that commanded compassion, prohibited usury among Israelites, and demanded equitable treatment within the community. It reveals that true worship and faithfulness to God are inextricably linked to righteous social conduct and a commitment to justice for all, especially the marginalized, demonstrating that ethical living is an integral part of covenant obedience.

REFLECTION AND APPLICATION

Nehemiah 5:1 serves as a timeless warning that even in the midst of significant spiritual endeavors and outward success, internal moral failures and economic injustices can pose a greater threat than any external opposition. This verse challenges contemporary communities of faith to look inward and honestly assess whether "cries" of distress, exploitation, or inequality exist among their own members or in the broader society they inhabit. It reminds us that our commitment to God must translate into tangible acts of justice and compassion, particularly towards the vulnerable and marginalized. Just as Nehemiah did not ignore the outcry but confronted the injustice head-on, so too are believers called to be agents of righteousness, advocating for the oppressed and working to dismantle systems that perpetuate economic disparity or social harm. Our spiritual fervor must be matched by ethical integrity, ensuring that the pursuit of God's kingdom is marked by both fervent worship and robust social justice, reflecting the character of a God who hears the cry of the afflicted.

Questions for Reflection

  • How might "a great cry" of injustice manifest in our communities or churches today, and are we attuned to hear it and respond with compassion?
  • What specific actions can individuals and Christian communities take to address economic disparities and social injustices within their spheres of influence, especially when they involve "brethren"?
  • In what ways can internal conflicts or unrighteous practices hinder the progress of God's work in our lives or ministries, even when external challenges are overcome?
  • What lessons can we draw from Nehemiah's immediate and decisive response to this internal crisis regarding the responsibilities of leadership and ethical accountability within the body of Christ?

FAQ

What kind of "cry" is described in Nehemiah 5:1?

Answer: The "cry" (Hebrew: tsaʻăqâh) is not a mere complaint or grumbling, but a loud, desperate, and anguished outcry. It signifies a profound level of distress and an appeal for intervention, typical of those suffering severe oppression or injustice. In the Bible, such a cry often reaches the ears of God, who then acts on behalf of the afflicted, as seen in the Israelites' cry under Egyptian bondage in Exodus 2:23. Here, it is directed against "their brethren the Jews," indicating a deep sense of betrayal and a desperate plea for justice from within the covenant community itself.

Why are "wives" specifically mentioned as part of the people crying out?

Answer: The inclusion of "wives" alongside "the people" is highly significant, underscoring the widespread and devastating impact of the economic oppression on entire households, not just the male heads. In ancient patriarchal societies, women and children were often the most vulnerable members of a family, and their suffering indicated extreme hardship. Their cry suggests that the exploitation was so severe that it affected the very fabric of family life, leading to the unthinkable—the mortgaging or enslaving of children—and prompted even those who might typically remain silent to voice their desperate anguish. It emphasizes the comprehensive and systemic nature of the crisis, affecting the most defenseless members of society.

What specific forms of oppression were the people enduring from their "brethren"?

Answer: The subsequent verses in Nehemiah 5 clarify the nature of the oppression. The people were forced to mortgage their fields, vineyards, and homes to obtain grain during a famine or to pay Persian taxes (Nehemiah 5:3-4). Furthermore, they were forced to put their sons and daughters into servitude, effectively selling them into slavery to their wealthy Jewish creditors, to repay debts (Nehemiah 5:5). This was a direct and egregious violation of Mosaic Law, which prohibited charging interest to fellow Israelites and commanded the release of Israelite slaves after a certain period, as outlined in Deuteronomy 15:12.

CHRIST-CENTERED FULFILLMENT

Nehemiah 5:1, with its raw depiction of internal injustice and the desperate cry of the oppressed, finds profound Christ-centered fulfillment in the person and ministry of Jesus. While the Old Testament law condemned usury and commanded care for the poor among "brethren," Jesus radically expanded and deepened this ethic, calling His followers to love their neighbors as themselves, even those who are not "brethren" by blood or ethnicity (Luke 10:27-37). He consistently championed the cause of the poor, the marginalized, and the exploited, denouncing the hypocrisy of religious leaders who burdened the people while neglecting justice and mercy (Matthew 23:23). Jesus identified Himself with the "least of these," declaring that acts of compassion shown to the hungry, thirsty, naked, or imprisoned were, in fact, shown to Him (Matthew 25:40). His life and teachings embody the ultimate fulfillment of the law's spirit concerning social justice, culminating in His sacrificial death that breaks the chains of all oppression—spiritual, social, and economic—and inaugurates a new community, the Church, where there should be no needy among them, as exemplified in the early church's practice of radical sharing of resources (Acts 4:34-35). Thus, the "great cry" of Nehemiah's day points forward to the coming of the Messiah, who not only hears every cry but also provides the ultimate solution to human sin and suffering, establishing a kingdom founded on perfect righteousness and justice, where the oppressed find their true advocate and deliverer.

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Commentary on Nehemiah 5 verses 1–5

We have here the tears of the oppressed, which Solomon considered, Ecc 4:1. Let us consider them as here they are dropped before Nehemiah, whose office it was, as governor, to deliver the poor and needy, and rid them out of the hand of the wicked oppressors, Psa 82:4. Hard times and hard hearts made the poor miserable.

I. The times they lived in were hard. There was a dearth of corn (Neh 5:3), probably for want of rain, with which God had chastised their neglect of his house (Hag 1:9-11) and the non-payment of their church-dues, Mal 3:9, Mal 3:10. Thus foolish sinful men bring God's judgments upon themselves, and then fret and complain of them. When the markets are high, and provisions scarce and dear, the poor soon feel from it, and are pinched by it. Blessed be God for the mercy, and God deliver us from the sin, of fulness of bread, Eze 16:49. That which made the scarcity here complained of the more grievous was that their sons and their daughters were many, Neh 5:2. The families that were most necessitous were most numerous; here were the mouths, but where was the meat? Some have estates and no children to inherit them; others have children and no estates to leave them. Those who have both have reason to be thankful; those who have neither may the more easily be content. Those who have great families and little substance must learn to live by faith in God's providence and promise; and those who have little families and great substance must make their abundance a supply for the wants of others. But this was not all: as corn was dear, so the taxes were high; the king's tribute must be paid, Neh 5:4. This mark of their captivity still remained upon them. Perhaps it was a poll-money that was required, and then, their sons and their daughters being many, it rose the higher. The more they had to maintain (a hard case!) the more they had to pay. Now, it seems, they had not wherewithal of their own to buy corn and pay taxes, but were necessitated to borrow. Their families came poor out of Babylon; they had been at great expense in building them houses, and had not yet got up their strength when these new burdens came upon them. The straits of poor housekeepers who make hard shift to get an honest livelihood, and sometimes want what is fitting for them and their families, are well worthy the compassionate consideration of those who either with their wealth or with their power are in a capacity to help them.

II. The persons they dealt with were hard. Money must be had, but it must be borrowed; and those that lent them money, taking advantage of their necessity, were very hard upon them and made a prey of them. 1. They exacted interest from them at twelve per cent, the hundredth part every month, Neh 5:11. If men borrow large sums to trade with, to increase their stocks, or to purchase land, there is no reason why the lender should not share with the borrower in his profit; or if to spend upon their lusts, or repair what they have so spent, why should they not pay for their extravagances? But if the poor borrow to maintain their families, and we be able to help them, it is certain we ought either to lend freely what they have occasion for, or (if they be not likely to repay it) to give freely something towards it. Nay, 2. They forced them to mortgage to them their lands and houses for the securing of the money (Neh 5:3), and not only so, but took the profits of them for interest (Neh 5:5, compare Neh 5:11), that by degrees they might make themselves masters of all they had. Yet this was not the worst. 3. They took their children for bond-servants, to be enslaved or sold at pleasure, Neh 5:5. This they complain of most sensibly, as that which touched them in a tender part, and they aggravate it with this: "Our children are as their children, as dear to us as theirs are to them; not only of the same human nature, and entitled to the honours and liberties of that (Mal 2:10; Job 31:15), but of the same holy nation, free-born Israelites, and dignified with the same privileges. Our flesh carries in it the sacred seal of the covenant of circumcision, as well as the flesh of our brethren; yet our heirs must be their slaves, and it is not in our power to redeem them." This they made a humble remonstrance of to Nehemiah, not only because they saw he was a great man that could relieve them, but a good man that would. Whither should the injured poor flee for succour but to the shields of the earth? Whither but to the chancery, to the charity, in the royal breast, and those deputed by it for relief against the summum jus - the extremity of the law?

Lastly, We will leave Nehemiah hearing the complaint, and enquiring into the truth of the complainants' allegations (for the clamours of the poor are not always just), while we sit down and look, (1.) With a gracious compassion upon the oppressed, and 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 that are burdened, as burdened with them. (2.) With a gracious indignation at the oppressors, and abhorrence of their pride and cruelty, who drink the tears, the blood, of those they have under their feet. But let those who show no mercy expect judgment without mercy. It was an aggravation of the sin of these oppressing Jews that they were themselves so lately delivered out of the house of bondage, which obliged them in gratitude to undo the heavy burdens, Isa 58:6.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–5. Public domain.
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BedeAD 735
Commentary on Ezra and Nehemiah
And there was a great outcry of the people and their wives, etc. Indeed, the people desired to build the city wall, but due to the great famine, they were hindered from the sacred work. This famine was caused not only by the shortage of crops but also by the greed of the rulers, who demanded greater tributes from the same people than they could pay, which we see happening in the same manner among us daily. For how many are there among the people of God who willingly desire to obey divine commands, but are prevented from fulfilling what they desire by the lack of temporal goods and poverty, and the examples of those who seem to be adorned with the appearance of religion, when they themselves, from those they appear to govern, demand an immense weight and tribute of secular goods, and contribute nothing to their eternal salvation, either by teaching, or providing examples of living, or by performing works of piety. And would that some Nehemiah in our days, that is, a comforter sent by the Lord, would restrain our errors, ignite our hearts towards divine love, turning our hands away from our own wills to build the city of Christ. But let us see according to the letter, for the outcry of the afflicted people was increased by a threefold distinction. Some, indeed, compelled by hunger, were arranging to sell their children for food to the wealthier; others, sparing their children, preferred to give their fields and homes for food; still others, preventing both the sale of their children and their fields, only persuaded this, that they should borrow money for the king's tribute, with their fields and vineyards given in pledge, until, with the return of abundance and crops, they could repay what they had borrowed to the moneylenders.
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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