TRV
Translation
King James Version
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.
Complete Jewish Bible
They answered, "We will give it back. We will require nothing from them. Yes, we will do it, just as you say."Then I called the cohanim and took an oath from them that they would do as they had promised.
Berean Standard Bible
“We will restore it,” they replied, “and will require nothing more from them. We will do as you say.” So I summoned the priests and required of the nobles and officials an oath that they would do what they had promised.
American Standard Version
Then said they, We will restore them, and will require nothing of them; so will we do, even as thou sayest. Then I called the priests, and took an oath of them, that they would do according to this promise.
World English Bible Messianic
Then they said, “We will restore them, and will require nothing of them; so will we do, even as you say.” Then I called the priests, and took an oath of them, that they would do according to this promise.
Geneva Bible (1599)
Then said they, We will restore it, and will not require it of them: we will doe as thou hast said. Then I called the Priestes, and caused them to sweare, that they shoulde doe according to this promise.
Young's Literal Translation
And they say, `We give back, and of them we seek nothing; so we do as thou art saying.' And I call the priests, and cause them to swear to do according to this thing;
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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 5:12 marks a pivotal moment in the social crisis within the post-exilic Jewish community, where the wealthy nobles and rulers, confronted by Nehemiah, publicly commit to restoring the lands and forgiving the debts of their impoverished brethren. This verse demonstrates not only their verbal agreement to cease oppressive practices and make restitution but also Nehemiah's astute and diligent leadership in immediately formalizing this promise by calling the priests and having the nobles swear a solemn oath, thereby ensuring the binding nature and divine witness of their pledge.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several effective Literary Devices. The use of Dialogue ("Then said they...") brings the reader directly into the dramatic moment of the nobles' concession, making their repentance immediate and tangible. Nehemiah's subsequent Action ("Then I called the priests, and took an oath...") demonstrates his proactive and decisive leadership, transforming a verbal agreement into a binding covenant. There is also an element of Contrast between the initial oppressive actions of the nobles and their subsequent public commitment to restitution, highlighting the transformative power of Nehemiah's confrontation and God's justice. Furthermore, the act of taking an oath before the priests carries significant Symbolism, representing the sacred nature of the promise and invoking divine authority and judgment to ensure its fulfillment.
THEOLOGICAL AND THEMATIC CONNECTIONS
Nehemiah 5:12 profoundly illustrates God's unwavering commitment to justice and His expectation that His people reflect His character in their social and economic dealings. The divine Law, as articulated through Moses, consistently condemned usury and exploitation of the vulnerable, viewing such practices as an affront to God's holiness and a betrayal of covenantal solidarity. Nehemiah's actions embody the prophetic call for righteousness, demonstrating that true faith is not merely ritualistic but manifests in tangible acts of justice, mercy, and integrity. The restitution promised by the nobles, and secured by Nehemiah through a sacred oath, points to the biblical principle that repentance often requires active undoing of harm, not just passive cessation of wrongdoing. This commitment to justice and the sanctity of promises reflects God's own faithfulness to His covenant and His desire for His people to live in a community marked by equity and mutual care.
REFLECTION AND APPLICATION
Nehemiah 5:12 offers a powerful blueprint for confronting injustice and fostering genuine reconciliation within any community. It challenges believers to move beyond passive observation of societal inequities to active, courageous intervention, much like Nehemiah. This verse underscores that true repentance is not merely an internal feeling but an outward, tangible commitment to undoing harm and making restitution where wrong has been done. For leaders, it serves as a vital reminder that effective leadership involves not only identifying problems but also diligently establishing mechanisms for accountability, ensuring that promises made are promises kept, especially when the well-being of the vulnerable is at stake. For all of us, it highlights the profound weight of our words and commitments, urging us to live with integrity, knowing that our promises, particularly those made before God, carry eternal significance and impact the lives of those around us. It calls us to examine our own lives and communities: where might we be inadvertently participating in or overlooking systems of injustice? And how can we actively pursue restoration and equity, reflecting God's heart for justice?
Questions for Reflection
FAQ
Why did Nehemiah involve the priests in taking the oath?
Answer: Nehemiah involved the priests to elevate the nobles' promise from a mere verbal agreement to a solemn, religiously binding oath. In ancient Israel, priests were the custodians of God's Law and served as His representatives. Their presence during the oath-taking invoked divine witness, making the promise a sacred covenant before God. This ensured that breaking the oath would not merely be a breach of human trust but a grave offense against God Himself, thereby providing the strongest possible deterrent against backsliding and ensuring the long-term integrity of the nobles' commitment to restitution.
What was the practical nature of the "restoration" promised by the nobles?
Answer: The "restoration" promised by the nobles, as detailed in Nehemiah 5:11, involved several specific actions. They committed to returning the fields, vineyards, olive groves, and houses that they had taken as collateral or payment from the poor. Crucially, they also pledged to forgive the interest (the hundredth part of money, corn, wine, or oil) that they had been exacting from their impoverished brethren. This comprehensive restitution aimed to undo the material harm caused by their usurious practices and alleviate the severe economic burden on the struggling families.
CHRIST-CENTERED FULFILLMENT
Nehemiah 5:12, with its powerful portrayal of righteous leadership, repentance, and restitution, finds its ultimate fulfillment in the person and work of Jesus Christ. Nehemiah's bold confrontation of injustice and his insistence on a binding oath for restitution foreshadow the perfect justice and redemptive work of Christ. While Nehemiah secured a temporal restoration of property and dignity for the oppressed, Jesus came to provide the ultimate spiritual and eternal restoration, redeeming humanity from the bondage of sin and death, as we see in Colossians 1:13-14. Just as Nehemiah demanded that the nobles "require nothing" from the poor, Christ, through His sacrificial death, "required nothing" of us for our salvation, paying the ultimate debt we could never repay and setting us free from the law of sin and death, as affirmed in Romans 8:2. He is the ultimate High Priest, not merely witnessing an oath, but Himself swearing an unchangeable oath with God to secure a better covenant for us, as described in Hebrews 7:20-22. His life exemplifies the perfect leader who not only confronts injustice but embodies perfect righteousness, calling His followers to a life of justice, mercy, and integrity, echoing the call in Micah 6:8. The restitution offered by the nobles, secured by an oath, points to the new creation and reconciliation that Christ brings, where all things are made new and brought into harmony with God's perfect will, as proclaimed in 2 Corinthians 5:17-19.