TRV
Translation
King James Version
I likewise, and my brethren, and my servants, might exact of them money and corn: I pray you, let us leave off this usury.
Complete Jewish Bible
Moreover, my brothers and my servants, I too have loaned them money and grain. Please, let's stop making it so burdensome to go into debt.
Berean Standard Bible
I, as well as my brothers and my servants, have been lending the people money and grain. Please, let us stop this usury.
American Standard Version
And I likewise, my brethren and my servants, do lend them money and grain. I pray you, let us leave off this usury.
World English Bible Messianic
I likewise, my brothers and my servants, lend them money and grain. Please let us stop this usury.
Geneva Bible (1599)
For euen I, my brethren, and my seruants doe lende them money and corne: I pray you, let vs leaue off this burden.
Young's Literal Translation
And also, I, my brethren, and my servants, are exacting of them silver and corn; let us leave off, I pray you, this usury.
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In the KJVVerse 12,393 of 31,102
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Commentary on Nehemiah 5 verses 6–13
6 ¶ And I was very angry when I heard their cry and these words.
7 Then 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.
8 And 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.
9 Also 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?
10 I likewise, and my brethren, and my servants, might exact of them money and corn: I pray you, let us leave off this usury.
11 Restore, 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.
12 Then 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.
13 Also 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.
It should seem the foregoing complaint was made to Nehemiah at the time when he had his head and hands as full as possible of the public business about building the wall; yet, perceiving it to be just, he did not reject it because it was unseasonable; he did not chide the petitioners, nor fall into a passion with them, for disturbing him when they saw how much he had to do, a fault which men of business are too often guilty of; nor did he so much as adjourn the hearing of the cause or proceedings upon it till he had more leisure. The case called for speedy interposition, and therefore he applied himself immediately to the consideration of it, knowing that, let him build Jerusalem's walls ever so high, so thick, so strong, the city could not be safe while such abuses as these were tolerated. Now observe, What method he took for the redress of this grievance which was so threatening to the public.
I. He was very angry (Neh 5:6); he expressed a great displeasure at it, as a very bad thing. Note, It well becomes rulers to show themselves angry at sin, that by the anger itself they may be excited to their duty, and by the expressions of it others may be deterred from evil.
II. He consulted with himself, Neh 5:7. By this it appears that his anger was not excessive, but kept within bounds, that, though his spirit was provoked, he did not say or do any thing unadvisedly. Before he rebuked the nobles, he consulted with himself what to say, and when, and how. Note, Reproofs must be given with great consideration, that what is well meant may not come short of its end for want of being well managed. It is the reproof of instruction that giveth life. Even wise men lose the benefit of their wisdom sometimes for want of consulting with themselves and taking time to deliberate.
III. He rebuked the nobles and rulers, who were the monied men, and whose power perhaps made them the more bold to oppress. Note, Even nobles and rulers, if they do that which is evil, ought to be told of it by proper persons. Let no man imagine that his dignity sets him above reproof.
IV. He set a great assembly against them. He called the people together to be witnesses of what he said, and to bear their testimony (which the people will generally be forward to do) against the oppressions and extortions their rulers were guilty of, Neh 5:12. Ezra and Nehemiah were both of them very wise, good, useful men, yet, in cases not unlike, there was a great deal of difference between their management: when Ezra was told of the sin of the rulers in marrying strange wives he rent his clothes, and wept, and prayed, and was hardly persuaded to attempt a reformation, fearing it to be impracticable, for he was a man of a mild tender spirit; when Nehemiah was told of as bad a thing he kindled immediately, reproached the delinquents, incensed the people against them, and never rested till, by all the rough methods he could use, he forced them to reform; for he was a man of a hot and eager spirit. Note, 1. Very holy men may differ much from each other in their natural temper and in other things that result from it. 2. God's work may be done, well done, and successfully, and yet different methods taken in the doing of it, which is a good reason why we should neither arraign the management of others nor make our own a standard. There are diversities of operation, but the same Spirit.
V. He fairly reasoned the case with them, and showed them the evil of what they did. The regular way of reforming men's lives is to endeavour, in the first place, to convince their consciences. Several things he offered to their consideration, which are so pertinent and just that it appeared he had consulted with himself. He lays it before them, 1. That those whom they oppressed were their brethren: You exact every one of his brother. It was bad enough to oppress strangers, but much worse to oppress their poor brethren, from whom the divine law did not allow them to take any usury, Deu 23:19, Deu 23:20. 2. That they were but lately redeemed out of the hand of the heathen. The body of the people were so by the wonderful providence of God; some particular persons among them were so, who, besides their share in the general captivity, were in servitude to heathen masters, and ransomed at the charge of Nehemiah and other pious and well-disposed persons. "Now," says he, "have we taken all this pains to get their liberty out of the hands of the heathen, and shall their own rulers enslave them? What an absurd thing is this! Must we be at the same trouble and expense to redeem them from you as we were to redeem them from Babylon?" Neh 5:8. Those whom God by his grace has made free ought not to be again brought under a yoke of bondage, Gal 5:1; Co1 7:23. 3. That it was a great sin thus to oppress the poor (Neh 5:9): "It is not good that you do; though you get money by it, you contract guilt by it, and ought you not to walk in the fear of God? Certainly you ought, for you profess religion, and relation to him; and, if you do walk in the fear of God, you will not be either covetous of worldly gain or cruel towards your brethren." Those that walk in the fear of God will not dare to do a wicked thing, Job 31:13, Job 31:14, Job 31:23. 4. That it was a great scandal, and a reproach to their profession. "Consider the reproach of the heathen our enemies, enemies to us, to our God, and to our holy religion. They will be glad of any occasion to speak against us, and this will give them great occasion; they will say, These Jews, that profess so much devotion to God, see how barbarous they are one to another." Note, (1.) All that profess religion should be very careful that they do nothing to expose themselves to the reproach of those that are without, lest religion be wounded through their sides. (2.) Nothing exposes religion more to the reproach of its enemies than the worldliness and hard-heartedness of the professors of it. 5. That he himself had set them a better example (Neh 5:10), which he enlarges upon afterwards, Neh 5:14, etc. Those that rigorously insist upon their right themselves will with a very ill grace persuade others to recede from theirs.
VI. He earnestly pressed them not only not to make their poor neighbours any more such hard bargains, but to restore that which they had got into their hands, Neh 5:11. See how familiarly he speaks to them: Let us leave off this usury, putting himself in, as becomes reprovers, though far from being any way guilty of the crime. See how earnestly, and yet humbly, he persuades them: I pray you leave off; and I pray you restore. Though he had authority to command, yet, for love's sake, he rather beseeches. See how particularly he presses them to be kind to the poor, to give them up their mortgages, put them again in possession of their estates, remit the interest, and give them time to pay in the principal. He urged them to their loss, yet, urging them to their duty, it would be, at length, to their advantage. What we charitably forgive will be remembered and recompensed, as well as what we charitably give.
VII. He laid them under all the obligations possible to do what he pressed them to. 1. He got a promise from them (Neh 5:12): We will restore them. 2. He sent for the priests to give them their oath that they would perform this promise; now that their convictions were strong, and they seemed resolved, he would keep them to it. 3. He bound them by a solemn curse or execration, hoping that would strike some awe upon them: So let God shake out every man that performeth not this promise, Neh 5:13. This was a threatening that he would certainly do so, to which the people said Amen, as to those curses at Mount Ebal (Deu. 27), that their throats might be cut with their own tongues if they should falsify their engagement, and that by the dread of that they might be kept to their promise. With this Amen the people praised the Lord; so far were they from promising with regret that they promised with all possible expressions of joy and thankfulness. Thus David, when he took God's vows upon him, sang and gave praise, Psa 56:12. This cheerfulness in promising was well, but that which follows was better: They did according to this promise, and adhered to what they had done, not as their ancestors in a like case, who re-enslaved those whom a little before they had released, Jer 34:10, Jer 34:11. Good promises are good things, but good performances are all in all.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 6–13. Public domain.
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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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SUMMARY
Nehemiah 5:10 encapsulates Nehemiah's exemplary leadership and profound moral integrity amidst a severe economic crisis in post-exilic Jerusalem. Faced with widespread exploitation where wealthier Jews exacted usurious interest from their impoverished brethren, Nehemiah publicly declares his and his household's abstinence from such oppressive practices, despite possessing the means to engage in them. His emphatic plea, "I pray you, let us leave off this usury," serves as a powerful and urgent call for the immediate cessation of these unjust financial dealings and a return to the foundational principles of justice, compassion, and adherence to God's covenantal Law, thereby safeguarding the most vulnerable members of the community.
CONTEXT
Literary Context: Nehemiah 5 marks a pivotal shift in the book's narrative, moving from external opposition to the rebuilding of Jerusalem's walls to a critical internal crisis within the Jewish community. Prior to this chapter, Nehemiah has skillfully organized the people for construction, overcoming threats from adversaries like Sanballat and Tobiah. However, the arduous labor, compounded by famine, heavy Persian taxation, and the need to purchase essential provisions, has driven many ordinary Jews into dire debt. The chapter opens with a "great outcry" from the people against their wealthier Jewish leaders, detailing how they were forced to mortgage their fields, vineyards, and homes, and even sell their children into servitude to meet their financial obligations. Nehemiah's righteous indignation, vividly described in Nehemiah 5:6, compels him to confront the nobles and officials directly. Verse 10 is a crucial part of Nehemiah's impassioned address to these oppressors, where he not only condemns their actions but also sets a compelling personal example of ethical conduct. The chapter concludes with Nehemiah's continued demonstration of selfless governance, refusing to accept the governor's allowance and instead personally providing for many at his own expense, as detailed in Nehemiah 5:14-19.
Historical & Cultural Context: The post-exilic period in Judah was marked by profound hardship and instability. The returned exiles faced the monumental task of reconstituting a devastated city and temple, often with meager resources and under the constant scrutiny and hostility of neighboring peoples. Economic fragility was pervasive, intensified by periods of famine, the burden of Persian imperial taxes, and the necessity of purchasing grain for survival. In ancient Near Eastern societies, debt slavery was a common, though typically temporary, mechanism for the poor to survive. However, the Mosaic Law contained explicit and compassionate provisions designed to protect the poor, especially fellow Israelites, from exploitation. Charging interest (usury) on loans to fellow Israelites was unequivocally forbidden, as stipulated in Leviticus 25:36-37 and Deuteronomy 23:19-20. The practices described in Nehemiah 5, where the affluent were systematically exploiting their impoverished kin, constituted a direct and egregious violation of these covenantal laws, undermining communal solidarity and leading to severe social and spiritual decay within the nascent Jewish community.
Key Themes: Nehemiah 5:10 powerfully contributes to several overarching themes within the book of Nehemiah and the broader biblical narrative. It profoundly underscores the theme of Economic Justice and Compassion, demonstrating God's deep and abiding concern for the poor and vulnerable, and His unequivocal condemnation of exploitation, particularly within the covenant community. Nehemiah's personal example highlights Godly Leadership and Integrity, illustrating that true leadership is characterized by self-sacrifice, unwavering adherence to divine principles, and a courageous willingness to confront injustice, even when it involves one's own people. The verse also reinforces the vital theme of Obedience to God's Law, specifically the Mosaic prohibitions against usury, emphasizing that spiritual revival and the holistic well-being of the community are inextricably linked to righteous living and faithful adherence to God's covenantal demands. Finally, it speaks to the crucial importance of Communal Solidarity, stressing the necessity of mutual support and empathetic care among God's people, rather than the pursuit of self-serving gain at the expense of others, echoing the call for unity found in Psalm 133:1.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Nehemiah 5:10 masterfully employs several potent literary devices to convey its urgent message. Rhetorical Concession is prominently featured in Nehemiah's opening declaration, "I likewise... might exact of them money and corn." By openly acknowledging his own capacity and opportunity to engage in the very sin he condemns, Nehemiah effectively disarms his audience and bolsters his moral authority. This demonstrates that his call for reform is not rooted in hypocrisy but in a shared human experience and a profound commitment to righteousness. The strategic use of the Imperative Mood in "let us leave off this usury" creates a direct, forceful, and immediate command, underscoring the critical necessity of ceasing the oppressive financial practices without delay. Furthermore, the very concept of "usury" (Hebrew mashshâʼ), though not a direct metaphor in the KJV translation, carries the implicit Metaphorical weight of a burdensome or oppressive weight, a draining of resources, or an act that "bites" into the livelihood of the poor, which is often associated with the related Hebrew term neshek. This underlying imagery evokes a strong sense of injustice and highlights the destructive nature of exploitation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Nehemiah 5:10 stands as a powerful testament to God's unwavering concern for justice and the protection of the vulnerable within His covenant community. It profoundly reveals that true piety extends beyond mere ritualistic observance to encompass ethical conduct in all economic and social spheres. The explicit prohibition of usury among fellow Israelites, deeply rooted in the Mosaic Law, underscores the divine principle that God's people are called to live as a unified family, bound by love, mutual support, and generosity, rather than exploiting one another for personal gain. This verse highlights that economic practices are never morally neutral but are intrinsically intertwined with one's relationship with God and neighbor. Nehemiah's actions exemplify a leadership that courageously prioritizes the well-being of the poor over personal profit, thereby reflecting God's own character as a compassionate defender of the oppressed and a champion of righteousness.
REFLECTION AND APPLICATION
Nehemiah 5:10 serves as a timeless and convicting challenge to believers to embody justice and compassion in every facet of life, particularly within our financial dealings and economic interactions. It compels us to engage in honest self-examination of our own hearts and practices, ensuring that our pursuit of prosperity or security does not inadvertently come at the expense of others, especially those who are vulnerable or marginalized. In a world often driven by self-interest, competitive gain, and the maximization of profit, Nehemiah's example calls us to a higher standard: to prioritize ethical conduct, radical generosity, and the holistic well-being of our community. This verse reminds us that Christian integrity extends far beyond personal piety; it demands active engagement in addressing systemic injustices and advocating for those who are oppressed or caught in cycles of poverty. It encourages us to lead by example, demonstrating a willingness to sacrifice personal advantage for the greater good and to courageously confront exploitative practices wherever they exist, thereby reflecting the comprehensive and transformative nature of God's kingdom values.
Questions for Reflection
FAQ
Was all interest forbidden in the Old Testament?
Answer: No, the Old Testament law specifically prohibited charging interest (Hebrew, mashshâʼ or neshek) on loans to fellow Israelites, particularly those in need. This prohibition is clearly articulated in passages such as Exodus 22:25, Leviticus 25:36-37, and Deuteronomy 23:19. The underlying rationale was to protect the poor, prevent their perpetual enslavement, and foster communal solidarity within God's covenant people. However, charging interest to foreigners was permitted, as indicated in Deuteronomy 23:20, signifying that the prohibition was primarily an internal ethical standard for the Israelite community, designed to prevent the exploitation and oppression of the vulnerable among God's own people, rather than a universal ban on all interest in all contexts.
What is the significance of Nehemiah's personal example in this verse?
Answer: Nehemiah's personal example in Nehemiah 5:10 is profoundly significant because it endows his subsequent call for reform with immense moral authority and credibility. By stating, "I likewise, and my brethren, and my servants, might exact of them money and corn," he demonstrates that he is not asking others to adhere to a standard he himself is unwilling to embrace or has not personally considered. He reveals that he understands the powerful temptation of personal gain and the potential for abuse of power, yet he has consciously chosen a path of integrity, self-sacrifice, and adherence to God's law. This makes his subsequent plea, "I pray you, let us leave off this usury," all the more compelling and persuasive. It serves as a quintessential example of true godly leadership, which leads by example, lives out its convictions, and consistently prioritizes the well-being of the community over personal profit, echoing the New Testament call for leaders to shepherd the flock not for dishonest gain but eagerly (1 Peter 5:2-3).
How does this passage relate to modern financial practices?
Answer: While modern financial systems are vastly more complex and operate differently from ancient agrarian societies, the underlying ethical principles of Nehemiah 5:10 remain profoundly relevant. The passage unequivocally condemns exploitative lending practices that oppress the vulnerable and perpetuate cycles of poverty. It challenges believers today to critically examine whether their financial decisions, investments, and lending practices uphold principles of justice, compassion, and fairness. It encourages scrutiny of predatory lending, exorbitant interest rates, and any financial system that disproportionately burdens the poor or marginalized. The core message is that economic activity, for the follower of God, should ultimately serve human flourishing and reflect divine justice, rather than merely maximizing personal gain. This aligns with broader biblical calls for righteousness in all dealings (Proverbs 11:1 and Micah 6:8), urging us to consider the ethical implications of our financial choices in light of God's character.
CHRIST-CENTERED FULFILLMENT
Nehemiah's selfless leadership and impassioned call to "leave off this usury" in Nehemiah 5:10 powerfully prefigure the ultimate Christ-centered fulfillment of God's justice and boundless compassion. While Nehemiah acted as a righteous governor, enforcing the Mosaic Law and protecting the poor from exploitation, Jesus Christ embodies the perfect fulfillment of that Law and its underlying heart for humanity. Jesus consistently championed the cause of the poor, the marginalized, and the oppressed, and He unequivocally condemned those who exploited others, as vividly illustrated in His parables of the rich fool (Luke 12:16-21) and the unmerciful servant (Matthew 18:21-35). He did not merely call for others to cease exploitation; He Himself lived a life of radical self-emptying and sacrificial generosity, becoming poor in His earthly ministry so that, through His ultimate sacrifice, we might become spiritually rich (2 Corinthians 8:9). His ultimate act of justice and compassion was to offer Himself as the perfect, atoning sacrifice on the cross, thereby paying the insurmountable debt of our sin that we could never repay, freeing us from the ultimate spiritual bondage and death (Romans 6:23). Through His atoning work and resurrection, Christ establishes a new community, the Church, where the principles of mutual love, radical generosity, and compassionate care for the vulnerable are to be paramount, reflecting the very self-giving nature of God Himself and the communal sharing seen in the early church (Acts 2:44-45). Thus, Nehemiah's plea for justice and mercy finds its ultimate echo and perfect realization in the person and redemptive work of Jesus, who not only preached righteousness but perfectly embodied it, calling His followers to a radical generosity that transcends mere legal compliance and flows from a transformed heart.