Nehemiah 5:1

KJV

¶ And there was a great cry of the people and of their wives against their brethren the Jews.

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}.

Complete Jewish Bible

Then there arose a great outcry from the common people and their wives against their brothers the [wealthier] Judeans.

Berean Standard Bible

About that time there was a great outcry from the people and their wives against their fellow Jews.

American Standard Version

Then there arose a great cry of the people and of their wives against their brethren the Jews.

Commentary

### SUMMARY
Nehemiah 5:1 marks a dramatic shift in the narrative of Jerusalem's rebuilding, moving from external threats to a severe internal crisis. Following intense opposition from foreign adversaries, this verse unveils a deep-seated social and economic injustice within the Jewish community itself, 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.

### CONTEXT
* **Literary Context:** Nehemiah 5:1 serves as a critical pivot point in the book. Chapters 1-4 detail Nehemiah's arrival, his initial assessment, and the arduous work of rebuilding Jerusalem's walls under constant external threats and ridicule from figures like Sanballat and Tobiah. 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](/nehemiah/4-17 "Nehemiah 4:17-18 - Builders with Swords"). However, this verse abruptly introduces an internal conflict far more insidious than any external foe. It sets the stage for Nehemiah's decisive and righteous intervention in the subsequent verses of [Nehemiah 5](/nehemiah/5 "Nehemiah 5 - Nehemiah Addresses Social Injustice"), where he confronts the wealthy Jewish leaders exploiting their own people, demonstrating that true restoration requires not only physical reconstruction but also moral and social rectitude.
* **Historical & Cultural Context:** The events of Nehemiah 5 take place during the post-exilic period, likely around 444 BC, as the Jewish community struggled to re-establish itself in Judah after returning from Babylonian captivity. This was a time of immense hardship. The returnees faced not only the daunting task of rebuilding a ruined city but also economic pressures from Persian taxation, the need to purchase food and building materials, and potential crop failures or famine. Under such 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](/leviticus/25-36 "Leviticus 25:36-37 - Prohibition of Usury Among Israelites") and [Deuteronomy 23:19-20](/deuteronomy/23-19 "Deuteronomy 23:19-20 - Rules on Lending with Interest")). The inclusion 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.
* **Key Themes:** This verse 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 and solidarity 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](/exodus/2-23 "Exodus 2:23 - The Israelites' Cry to God"). Secondly, it emphasizes the danger of **internal conflict** 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 responsibility of spiritual leaders to uphold justice and protect the marginalized within the community, ensuring that the work of God is not compromised by unrighteous conduct.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Cry (Hebrew, _tza'akah'_):** This word is more than a mere complaint; it denotes a loud, desperate, and often anguished outcry, typically from those suffering severe oppression or injustice. In biblical usage, _tza'akah_ often signifies an appeal to God for intervention, as seen in the cry of the Israelites in Egypt ([Exodus 2:23](/exodus/2-23 "Exodus 2:23 - The Israelites' Cry to God")) or the cry of Abel's blood from the ground ([Genesis 4:10](/genesis/4-10 "Genesis 4:10 - The Cry of Abel's Blood")). 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, _'ach'_):** The term "brethren" (or "brothers") 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](/deuteronomy/15-7 "Deuteronomy 15:7-8 - Lending to the Poor")). The use of "brethren" underscores the deep moral and spiritual failure of those who profited from the suffering of their own people.

#### Verse Breakdown
* **"And there was a great cry":** This 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.
* **"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.
* **"against their brethren the Jews":** This final clause reveals the shocking 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.

#### Literary Devices
Nehemiah 5:1 employs several powerful literary devices. 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. This creates 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. 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.

### 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. 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. 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.
* [Exodus 2:23](/exodus/2-23 "Exodus 2:23 - The Israelites' Cry to God")
* [Leviticus 25:36-37](/leviticus/25-36 "Leviticus 25:36-37 - Prohibition of Usury Among Israelites")
* [Amos 8:4-6](/amos/8-4 "Amos 8:4-6 - Denunciation of Oppression of the Poor")

### REFLECTION AND APPLICATION
Nehemiah 5:1 serves as a timeless warning that even in the midst of significant spiritual endeavors, internal moral failures and economic injustices can pose a greater threat than 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. 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, ensuring that the pursuit of God's kingdom is marked by both spiritual fervor and ethical integrity.

#### Questions for Reflection
* **How might "a great cry" of injustice manifest in our communities or churches today, and are we attuned to hear it?**
* **What specific actions can individuals and Christian communities take to address economic disparities and social injustices within their spheres of influence?**
* **In what ways can internal conflicts or unrighteous practices hinder the progress of God's work in our lives or ministries?**
* **What lessons can we draw from Nehemiah's immediate and decisive response to this internal crisis regarding leadership and ethical responsibility?**

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

Answer: The "cry" (Hebrew: _tza'akah_) 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](/exodus/2-23 "Exodus 2:23 - The Israelites' Cry to God"). Here, it is directed against "their brethren the Jews," indicating a deep sense of betrayal and a desperate plea for justice from within the community.

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

Answer: The inclusion of "wives" alongside "the people" is highly significant. It underscores the widespread and devastating impact of the economic oppression on entire households, not just the male heads. In ancient 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 nature of the crisis.

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

Answer: The subsequent verses in [Nehemiah 5](/nehemiah/5 "Nehemiah 5 - Nehemiah Addresses Social Injustice") 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](/nehemiah/5-3 "Nehemiah 5:3-4 - Economic Hardship and Debt")). 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](/nehemiah/5-5 "Nehemiah 5:5 - Children Enslaved for Debt")). This was a direct 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](/deuteronomy/15-12 "Deuteronomy 15:12 - Release of Hebrew Servants").

### CHRIST-CENTERED FULFILLMENT
Nehemiah 5:1, with its raw depiction of internal injustice and the 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 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](/luke/10-27 "Luke 10:27-37 - The Parable of the Good Samaritan")). 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](/matthew/23-23 "Matthew 23:23 - Woe to the Scribes and Pharisees")). 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](/matthew/25-40 "Matthew 25:40 - Identifying with the Least of These")). 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 sharing resources ([Acts 4:34-35](/acts/4-34 "Acts 4:34-35 - Early Church Sharing Resources")). 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.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Isaiah 5:7

For the vineyard of the LORD of hosts [is] the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry.

Exodus 3:7

¶ And the LORD said, I have surely seen the affliction of my people which [are] in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows;

James 5:4

Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of sabaoth.

Luke 18:7

And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them?

Job 31:38

If my land cry against me, or that the furrows likewise thereof complain;

Job 31:39

If I have eaten the fruits thereof without money, or have caused the owners thereof to lose their life:

1 Corinthians 6:6

But brother goeth to law with brother, and that before the unbelievers.