TRV
Translation
King James Version
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.
KJV (with Strong's)
Complete Jewish Bible
Please! Today! Give them back their fields, vineyards, olive groves and homes; also the hundred pieces of silver and the grain, wine and olive oil you demand from them as interest."
Berean Standard Bible
Please restore to them immediately their fields, vineyards, olive groves, and houses, along with the percentage of the money, grain, new wine, and oil that you have been assessing them.”
American Standard Version
Restore, I pray you, to them, even this day, their fields, their vineyards, their oliveyards, and their houses, also the hundredth part of the money, and of the grain, the new wine, and the oil, that ye exact of them.
World English Bible Messianic
Please restore to them, even this day, their fields, their vineyards, their olive groves, and their houses, also the hundredth part of the money, and of the grain, the new wine, and the oil, that you are charging them.”
Geneva Bible (1599)
Restore, I pray you, vnto them this day their landes, their vineyardes, their oliues, and their houses, and remit the hundreth part of the siluer and of the corne, of the wine, and of the oyle that ye exact of them.
Young's Literal Translation
Give back, I pray you, to them, as to-day, their fields, their vineyards, their olive-yards, and their houses, and the hundredth part of the money, and of the corn, of the new wine, and of the oil, that ye are exacting of them.'
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In the KJVVerse 12,394 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 5:11 captures Nehemiah's urgent and authoritative demand for immediate economic justice and comprehensive restitution within the post-exilic Jewish community in Jerusalem. Amidst the formidable external pressures of rebuilding the city walls, an insidious internal crisis of usury and exploitation had emerged, with wealthier Jews oppressing their impoverished brethren. This verse records Nehemiah's impassioned plea to the nobles and officials to not only cease their exploitative practices but to actively restore the lands, properties, and the exorbitant interest they had unjustly exacted, underscoring his unwavering commitment to God's law and the welfare of the vulnerable.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Nehemiah 5:11 employs several powerful literary devices to convey its urgent and morally charged message. The most prominent is Direct Address and Exhortation, as Nehemiah directly confronts the nobles and officials with an impassioned plea, "Restore, I pray you, to them." This directness underscores his personal authority, his moral outrage, and the non-negotiable imperative of his demand. The verse also utilizes Enumeration or List by itemizing the specific properties and goods to be restored ("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"). This detailed listing serves to emphasize the comprehensive nature of the exploitation and, by extension, the full scope of the restitution required. The phrase "even this day" functions as a powerful Temporal Adverbial Phrase, highlighting the immediate and non-negotiable nature of the command, thereby adding a profound sense of urgency and moral weight to Nehemiah's resolute call for justice.
THEOLOGICAL AND THEMATIC CONNECTIONS
Nehemiah 5:11 serves as a profound biblical statement on economic justice and the ethical responsibilities of those in positions of power within a covenant community. It vividly illustrates that true communal flourishing requires not only physical rebuilding and defense but, more fundamentally, moral and social rectitude. The exploitation of the poor by the rich, especially within the covenant community of Israel, was a direct affront to God's character, His covenant faithfulness, and His law, which consistently championed the vulnerable and marginalized. Nehemiah's response demonstrates that authentic spiritual leadership must include courageously confronting systemic injustice and demanding practical, tangible restitution, thereby aligning human practices with divine principles of compassion, equity, and righteousness. This passage powerfully reminds us that faith is not merely personal piety or ritualistic observance but has profound and practical implications for how we structure our societies and, critically, how we treat our neighbors, particularly the economically disadvantaged and those in positions of vulnerability.
REFLECTION AND APPLICATION
Nehemiah 5:11 offers timeless and challenging principles for contemporary believers and communities. It compels us to look beyond superficial appearances and courageously confront the often-hidden injustices that can fester within our own circles, whether these are economic, social, or relational in nature. Just as Nehemiah demanded active and immediate restitution, we are called not only to cease harmful practices but to actively seek genuine reconciliation and holistic repair where wrongs have been committed, both individually and systemically. This verse compels us to critically examine our own lives, our financial practices, and the systems we participate in, asking if they truly reflect God's heart for justice, compassion, and equity, especially for the marginalized and vulnerable. It calls leaders, in particular, to exercise their influence with unwavering integrity and moral courage, advocating fiercely for the oppressed and modeling selfless service, ensuring that the pursuit of prosperity or personal gain never comes at the expense of human dignity or divine principles.
Questions for Reflection
FAQ
What was the "hundredth part" mentioned in Nehemiah 5:11?
Answer: The "hundredth part" refers to a monthly interest rate of one percent (1/100th). While this might seem small by modern standards, it translates to a significant 12% annual interest. In an agrarian society where people were often borrowing for basic survival (food, taxes, seeds), this rate was crippling. It would quickly lead to accumulated debt, forcing individuals to mortgage their lands, sell their children into servitude, and lose their economic independence, directly violating the Mosaic Law's prohibition against charging interest to fellow Israelites, particularly the poor (Exodus 22:25).
Why was charging interest (usury) to fellow Israelites forbidden in the Mosaic Law?
Answer: The Mosaic Law prohibited charging interest to fellow Israelites, especially the poor, primarily for profound theological and communal reasons. God's people were to live as a covenant community, marked by mutual support, compassion, and solidarity, not exploitation. The land was considered God's gift and a perpetual inheritance, not a commodity to be permanently lost due to debt. Charging interest on loans for basic necessities would trap the poor in a relentless cycle of debt, undermining their dignity and the communal ideal of brotherly love. Passages like Deuteronomy 23:19-20 and Leviticus 25:35-37 emphasize that lending to a brother in need should be an act of charity and solidarity, not an opportunity for profit. While interest could be charged to foreigners, the principle within the Israelite community was one of radical generosity and preventing economic oppression.
How does Nehemiah's action in this chapter relate to his overall leadership?
Answer: Nehemiah's actions in Nehemiah 5, including his decisive demand in verse 11, are absolutely central to understanding the holistic nature of his leadership. He powerfully demonstrates that true leadership involves not only addressing formidable external threats (like the enemies of Jerusalem in Nehemiah 4) but also courageously confronting deep-seated internal moral and social failings. His righteous anger and decisive intervention against economic injustice show his unwavering commitment to God's law and the welfare of his people above any personal gain, political expediency, or social appeasement. He prioritizes justice and the spiritual health of the community, understanding that internal integrity and communal equity are as crucial as physical security for the nation's survival and flourishing. This holistic approach to leadership, combining practical skill with profound moral courage and spiritual conviction, is a defining hallmark of his character throughout the entire book, culminating in his later comprehensive reforms in Nehemiah 13.
CHRIST-CENTERED FULFILLMENT
Nehemiah's impassioned demand for restitution and justice in Nehemiah 5:11 powerfully foreshadows the radical economic, social, and spiritual implications of the Kingdom of God proclaimed by Jesus Christ. While Nehemiah sought the restoration of physical lands and material goods, Jesus came to address a deeper, more profound debt—the debt of sin—and to usher in a spiritual restoration that impacts every facet of human life. Christ's earthly ministry consistently championed the poor, the oppressed, and the marginalized, echoing the very heart of God for justice and compassion found throughout the Old Testament. His revolutionary teachings on wealth, generosity, and forgiveness (e.g., Matthew 6:12 and Luke 12:33) call believers to a radical detachment from material accumulation and a profound commitment to sacrificial giving and mutual support. Ultimately, Jesus paid the ultimate debt on the cross, canceling the spiritual "bond of debt" that stood against humanity (Colossians 2:13-14), and through His glorious resurrection, He offers true liberation, reconciliation, and restoration for all who believe. His finished work empowers His followers to live justly, to seek reconciliation, and to extend mercy, reflecting the values of a kingdom where righteousness and equity prevail, thereby fulfilling the spirit of Nehemiah's cry for justice on a cosmic and eternal scale.