Nehemiah 5:3

KJV

[Some] also there were that said, We have mortgaged our lands, vineyards, and houses, that we might buy corn, because of the dearth.

KJV (with Strong's)

Some also there were {H3426} that said {H559}, We have mortgaged {H6148} our lands {H7704}, vineyards {H3754}, and houses {H1004}, that we might buy {H3947} corn {H1715}, because of the dearth {H7458}.

Complete Jewish Bible

There were also some who said, "We are mortgaging our fields, vineyards and homes in order to buy grain, because of the famine."

Berean Standard Bible

Others were saying, “We are mortgaging our fields, our vineyards, and our homes to get grain during the famine.”

American Standard Version

Some also there were that said, We are mortgaging our fields, and our vineyards, and our houses: let us get grain, because of the dearth.

Commentary

### SUMMARY
Nehemiah 5:3 captures the desperate cry of a segment of the Jewish community in post-exilic Jerusalem, revealing a severe internal crisis amidst the monumental task of rebuilding the city walls. Faced with a devastating "dearth" or famine, these individuals were compelled to mortgage their most precious assets—their lands, vineyards, and even their homes—simply to acquire enough grain to survive, highlighting the profound economic hardship and social injustice plaguing the nascent community.

### CONTEXT
* **Literary Context:** Nehemiah 5:3 is situated within the broader narrative of Nehemiah's leadership in rebuilding Jerusalem's walls. Chapters 1-4 detail Nehemiah's prayer, his commission by King Artaxerxes, and the initial efforts to reconstruct the walls, often in the face of intense external opposition from figures like Sanballat and Tobiah. The narrative then shifts dramatically in chapter 5 from external threats to a severe internal crisis. This verse specifically voices the complaint of those suffering extreme economic exploitation and hardship, serving as a pivotal moment that forces Nehemiah to address deep-seated social injustices within the covenant community itself, demonstrating that internal moral decay can be as destructive as external opposition.
* **Historical & Cultural Context:** The events of Nehemiah unfold during the Persian Empire's rule, approximately in the mid-5th century BCE. The returning exiles were under Persian administrative and tax burdens, which likely contributed to their financial strain. Ancient Israel was primarily an agrarian society, where land ownership was not merely an economic asset but a fundamental aspect of family identity, inheritance, and covenantal blessing, rooted in the division of land by Joshua. The concept of "dearth" (famine) was a recurring threat in the ancient Near East, often caused by drought, pestilence, or war, leading to scarcity and exorbitant food prices. Mosaic Law, as found in [Deuteronomy 15](/deuteronomy/15 "Deuteronomy 15 - Laws Concerning Debts and the Poor") and [Leviticus 25](/leviticus/25 "Leviticus 25 - The Year of Jubilee and Land Redemption"), contained provisions to prevent permanent loss of land and to protect the poor from exploitation, particularly regarding usury and debt. The fact that these laws were being violated underscores a profound moral and spiritual decline within the community.
* **Key Themes:** This verse powerfully illustrates several critical themes. Firstly, **Economic Desperation** is starkly portrayed as families are forced to mortgage their foundational assets—land, vineyards, and houses—to purchase basic sustenance. This highlights the extreme vulnerability of the poor in the face of economic downturns and the fragility of life when basic needs are unmet. Secondly, **Social Injustice** is a dominant theme, as the "dearth" likely led to price gouging by wealthier individuals who hoarded grain, exploiting their less fortunate brethren. This directly contravened the spirit and letter of the Mosaic Law, which mandated care for the poor and prohibited usury among Israelites, as seen in [Exodus 22:25](/exodus/22-25 "Exodus 22:25 - Prohibition of Usury"). Thirdly, the **Vulnerability of Property and Inheritance** is central. For an agrarian society, land and vineyards were the means of livelihood and generational security. Mortgaging them meant risking not only present survival but also the future economic viability and social standing of entire families, undermining the very fabric of the covenant community. This situation echoes earlier biblical accounts of famine and economic distress, such as the severe famine in [Genesis 47](/genesis/47 "Genesis 47 - Joseph and the Famine in Egypt") that led to the Egyptians selling their land to Pharaoh.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **mortgaged (Hebrew, _'ārav'_):** This verb, עָרַב, means "to pledge," "to give security," or "to guarantee." In this context, it signifies putting up one's property (lands, vineyards, houses) as collateral for a loan, often grain or money, with the implicit understanding that if the debt could not be repaid, the property would be forfeited. This was a desperate act, as such assets were the foundation of a family's economic stability and generational inheritance in ancient Israel.
* **corn (Hebrew, _dagan'_):** The Hebrew word דָּגָן refers to "grain" in general, encompassing staple crops like wheat and barley, rather than the American corn (maize). This was the primary food source for the population, and its scarcity directly threatened survival.
* **dearth (Hebrew, _ra'av'_):** The term רָעָב denotes a severe "famine" or "scarcity of food." It implies not just a shortage but a widespread condition of hunger and lack that drove up the prices of essential goods to unaffordable levels for many, forcing them into debt and the mortgaging of their assets.

#### Verse Breakdown
* **"[Some] also there were that said, We have mortgaged our lands, vineyards, and houses":** This clause introduces the specific complaint of a distressed group within the community. The act of mortgaging these foundational assets—land (the means of production), vineyards (a source of income and sustenance), and houses (shelter and family base)—underscores the extreme nature of their economic plight. It was a last resort, indicating that all other means of survival had been exhausted.
* **"that we might buy corn":** This phrase reveals the immediate and dire purpose of their desperate actions: to acquire basic sustenance. It highlights that the crisis was not about luxury or profit, but about the fundamental need for food to stay alive, emphasizing the severity of the "dearth."
* **"because of the dearth":** This final phrase provides the direct cause of their predicament. The "dearth," or famine/severe scarcity, created an environment where food was either unavailable or prohibitively expensive, compelling families to sacrifice their long-term security for immediate survival. This points to a systemic failure, whether due to natural causes or, more likely, exploitation by those who controlled food supplies.

#### Literary Devices
Nehemiah 5:3 employs **Pathos** to evoke a strong sense of pity and sympathy for the suffering people. The direct, plaintive voice ("We have mortgaged...") immediately draws the reader into their desperation. The listing of "lands, vineyards, and houses" functions as a form of **Climax** or **Ascending Triad**, starting with the means of livelihood (land, vineyards) and culminating in the very dwelling place (houses), emphasizing the total sacrifice being made. The stark contrast between these valuable, foundational assets and the basic necessity of "corn" highlights the profound **Irony** of their situation: they possess wealth but are starving, forced to relinquish their future for the present. This verse serves as a powerful **Exposition** of the internal crisis, laying bare the social and economic injustices that Nehemiah must confront.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Nehemiah 5:3 serves as a poignant reminder of God's profound concern for justice and the well-being of the vulnerable within His covenant community. The plight of those forced to mortgage their inheritance for food directly violated the spirit of the Mosaic Law, which sought to prevent permanent poverty and exploitation among Israelites. The Law provided for land to revert to its original families in the Year of Jubilee and prohibited charging interest to fellow Israelites, ensuring that economic hardship did not lead to perpetual bondage or the dissolution of family legacies. The failure of the wealthy to uphold these principles in Nehemiah's time represented a significant spiritual and moral failing, demonstrating that true faithfulness involves not just ritual observance but also righteous living and compassionate care for one's neighbor. This situation underscores the biblical emphasis that social justice is an integral part of covenant obedience and a reflection of God's own character.

* [Leviticus 25:23-28](/leviticus/25-23 "Leviticus 25:23-28 - Land Redemption and the Year of Jubilee")
* [Deuteronomy 15:7-11](/deuteronomy/15-7 "Deuteronomy 15:7-11 - Lending to the Poor")
* [Amos 8:4-6](/amos/8-4 "Amos 8:4-6 - Oppression of the Poor")

### REFLECTION AND APPLICATION
Nehemiah 5:3 offers a timeless mirror for societies and communities, including the church, to examine their own economic structures and ethical responsibilities. The desperation of those forced to sacrifice their future for daily bread resonates deeply in a world still grappling with poverty, food insecurity, and predatory lending practices. This verse challenges us to move beyond mere sympathy to active empathy and systemic change. It calls us to consider how our economic systems either uphold or undermine human dignity, and how we, as individuals and communities of faith, can advocate for and practice justice. Are we attentive to the cries of the vulnerable among us? Do we leverage our resources and influence to alleviate suffering and dismantle exploitative systems, or do we inadvertently contribute to them? The passage compels us to embody the biblical mandate for generosity, fairness, and mutual support, ensuring that no one in our sphere of influence is driven to ruin for basic survival.

#### Questions for Reflection
* **How does the desperation described in Nehemiah 5:3 challenge my understanding of economic justice and compassion today?**
* **What are contemporary equivalents of "mortgaging lands, vineyards, and houses" for basic necessities, and how can I respond to them?**
* **In what ways might my community or church be called to address issues of debt, food insecurity, or economic inequality, drawing inspiration from Nehemiah's response?**

### FAQ
**What does "dearth" specifically imply in the context of Nehemiah 5:3, and how common was it?**

Answer: In Nehemiah 5:3, "dearth" (Hebrew: `רָעָב`, _ra'av_) specifically implies a severe famine or widespread scarcity of grain. This was not merely a slight shortage but a critical lack of staple food, driving prices to exorbitant levels. Such famines were unfortunately common occurrences in the ancient Near East, often caused by prolonged droughts, pestilence, or the disruption of agricultural cycles due to warfare or political instability. The biblical narrative frequently mentions periods of famine, such as the seven-year famine during Joseph's time in [Genesis 41](/genesis/41 "Genesis 41 - Joseph and the Famine in Egypt") or the famine in the days of Elisha in [2 Kings 8:1](/2_kings/8-1 "2 Kings 8:1 - Elisha and the Shunammite Woman"). For an agrarian society like post-exilic Judah, a dearth meant immediate and existential threat, forcing families into desperate measures like mortgaging their land, which was their primary source of livelihood and security.

**Why was mortgaging land, vineyards, and houses such a serious and desperate act for the Israelites?**

Answer: Mortgaging land, vineyards, and houses was an act of extreme desperation because these assets represented the very foundation of an Israelite family's economic stability, social standing, and covenantal inheritance. According to Mosaic Law, land was considered a divine gift to each tribe and family, not to be permanently alienated (e.g., [Leviticus 25:23](/leviticus/25-23 "Leviticus 25:23 - The Land Belongs to God")). It was the means by which a family sustained itself, passed on an inheritance to future generations, and maintained its identity within the tribal structure. To mortgage or sell one's land, vineyards, or even one's dwelling meant risking the loss of this foundational inheritance, potentially leading to perpetual poverty, servitude, and the dissolution of the family's place in the community. It indicated that all other resources had been exhausted, and survival itself was at stake, highlighting a profound breakdown of the protective social and economic principles embedded in the covenant.

### CHRIST-CENTERED FULFILLMENT
The desperate cries of those in Nehemiah 5:3, burdened by debt and forced to sacrifice their inheritance for survival, find profound resonance and ultimate fulfillment in the person and work of Jesus Christ. Their plight highlights humanity's universal condition of being indebted—not merely economically, but spiritually, to the debt of sin. Just as the Israelites were exploited by their own brethren, humanity is enslaved by sin and its consequences, leading to spiritual "dearth" and a forfeiture of our true inheritance. Jesus, the ultimate Kinsman-Redeemer, enters into our desperate human condition. He identifies with the poor and marginalized, proclaiming good news to them and liberation to the captives, as prophesied in [Isaiah 61:1](/isaiah/61-1 "Isaiah 61:1 - The Spirit of the Sovereign Lord") and affirmed in [Luke 4:18-19](/luke/4-18 "Luke 4:18 - Jesus's Mission Statement"). Through His sacrificial death on the cross, He paid the ultimate debt that we could never repay, canceling the record of debt that stood against us ([Colossians 2:13-14](/colossians/2-13 "Colossians 2:13-14 - Forgiveness and Victory in Christ")). He restores our lost inheritance, granting us adoption as children of God and co-heirs with Him ([Romans 8:17](/romans/8-17 "Romans 8:17 - Heirs with Christ")). Furthermore, Jesus's teachings on justice, wealth, and care for the poor ([Matthew 25:31-46](/matthew/25-31 "Matthew 25:31-46 - The Judgment of the Nations"); [Luke 6:20-21](/luke/6-20 "Luke 6:20-21 - Blessings and Woes")) call His followers to embody His compassion, to actively work against economic injustice, and to create communities where no one is forced to mortgage their dignity or future for basic survival, reflecting the values of His coming kingdom.

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

Leviticus 25:35

And if thy brother be waxen poor, and fallen in decay with thee; then thou shalt relieve him: [yea, though he be] a stranger, or a sojourner; that he may live with thee.

Leviticus 25:39

¶ And if thy brother [that dwelleth] by thee be waxen poor, and be sold unto thee; thou shalt not compel him to serve as a bondservant:

Malachi 3:8

Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings.

Malachi 3:11

And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the LORD of hosts.

Deuteronomy 15:7

If there be among you a poor man of one of thy brethren within any of thy gates in thy land which the LORD thy God giveth thee, thou shalt not harden thine heart, nor shut thine hand from thy poor brother:

Genesis 47:15

And when money failed in the land of Egypt, and in the land of Canaan, all the Egyptians came unto Joseph, and said, Give us bread: for why should we die in thy presence? for the money faileth.

Genesis 47:25

And they said, Thou hast saved our lives: let us find grace in the sight of my lord, and we will be Pharaoh's servants.