Nehemiah 5:4

Translation
King James Version
There were also that said, We have borrowed money for the king's tribute, and that upon our lands and vineyards.
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KJV (with Strong's)
There were H3426 also that said H559, We have borrowed H3867 money H3701 for the king's H4428 tribute H4060, and that upon our lands H7704 and vineyards H3754.
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Complete Jewish Bible
Yet others said, "We have borrowed money for the king's taxes against our fields and vineyards.
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Berean Standard Bible
Still others were saying, “We have borrowed money to pay the king’s tax on our fields and vineyards.
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American Standard Version
There were also that said, We have borrowed money for the king’s tribute upon our fields and our vineyards.
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World English Bible Messianic
There were also some who said, “We have borrowed money for the king’s tribute using our fields and our vineyards as collateral.
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Geneva Bible (1599)
There were also that said, We haue borowed money for the Kings tribute vpon our landes and our vineyardes.
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Young's Literal Translation
And there are who are saying, `We have borrowed money for the tribute of the king, on our fields, and our vineyards;
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See also
Ezra 4:13Ezra 4:20Deuteronomy 28:47Deuteronomy 28:48Nehemiah 9:37Joshua 16:101 Kings 9:21
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Opposition to the Rebuilding of Jerusalem
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In the KJVVerse 12,387 of 31,102

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SUMMARY

Nehemiah 5:4 captures a profound moment of economic distress among the Jewish returnees in post-exilic Judah, articulating the desperate plight of those forced to borrow money, leveraging their ancestral lands and vineyards as collateral, solely to meet the mandatory tribute demanded by the Persian king. This verse is a crucial part of a larger outcry from the community, exposing the severe financial strain and social injustices that threatened to destabilize the nascent society and impede the vital work of rebuilding Jerusalem's walls.

CONTEXT

  • Literary Context: Nehemiah 5:4 is situated within a pivotal section of the book (Nehemiah 5:1-19) that abruptly shifts focus from the external opposition faced by the wall-builders (Nehemiah 4) to a severe internal crisis. The verse follows the initial complaints regarding famine and the mortgaging of homes (Nehemiah 5:2-3), intensifying the narrative by revealing that even the most sacred assets—lands and vineyards—were being pledged. It immediately precedes the most harrowing revelation: the selling of children into slavery to repay debts (Nehemiah 5:5). This escalating sequence of grievances highlights the systemic nature of the exploitation and sets the urgent stage for Nehemiah's decisive and righteous intervention. The complaints are presented as direct speech, lending an authentic and immediate voice to the suffering people, underscoring the profound threat posed by internal injustice to the community's unity and the rebuilding effort.
  • Historical & Cultural Context: The events of Nehemiah 5 unfold around 444 BC, during the reign of Artaxerxes I, when Judah was a province within the vast Achaemenid Persian Empire. The Jewish exiles, having returned to a land largely desolate, faced the monumental task of rebuilding their capital and re-establishing their society. This period was marked by economic fragility, often exacerbated by poor harvests, limited resources, and the pervasive burden of imperial taxation. The "king's tribute" was a non-negotiable annual tax levied by Persian authorities on all their provinces, a substantial financial drain on a struggling populace. Culturally, land was more than mere property; it was a sacred inheritance, intrinsically linked to tribal identity, covenantal promises (as outlined in Numbers 26:52-56), and the family's future. Mortgaging or losing one's land was therefore a profound act of desperation, threatening not only economic ruin but also social standing and the very continuity of the family line. Furthermore, the Mosaic Law contained strict prohibitions against charging interest to fellow Israelites, particularly the poor, emphasizing communal responsibility and compassion (see Exodus 22:25 and Deuteronomy 23:19-20).
  • Key Themes: Nehemiah 5:4 significantly contributes to several overarching themes within the book of Nehemiah and broader biblical theology. Firstly, it starkly reveals the theme of economic injustice and exploitation, demonstrating how internal oppression can be as debilitating as external threats, eroding the very foundation of communal life. This verse specifically highlights the immense burden of imperial taxation and its role in driving vulnerable citizens into crippling debt. Secondly, it underscores the profound vulnerability of the poor and the desperate measures they were compelled to undertake for survival, including mortgaging their most valuable assets—their land and vineyards, which represented their livelihood, heritage, and future. This situation brings to the forefront the theme of social responsibility, challenging the ethical conduct of the wealthier Jews who profited from their compatriots' distress. Ultimately, the complaints initiated by this verse and those surrounding it set the stage for the powerful theme of righteous leadership, exemplified by Nehemiah, who confronts systemic injustice and champions the cause of the oppressed, reflecting God's unwavering concern for the marginalized (as echoed in Psalm 82:3-4).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Borrowed (Hebrew, lâvâh', H3867): This verb (H3867) fundamentally means "to twine" or "to unite," but in its causative (Hiphil) stem, it signifies "to borrow" or "to lend." Here, it denotes the act of taking a loan, emphasizing the state of indebtedness the people were forced into. The context implies a desperate, rather than casual, act of borrowing, likely from wealthier compatriots, to meet a non-negotiable obligation. The underlying sense of "twining" or "uniting" subtly highlights the binding nature of the debt, tying the borrower to the lender in a restrictive relationship.
  • Money (Hebrew, keçeph', H3701): Derived from a root meaning "to be pale" (H3701), this term refers to "silver" and, by implication, "money." In the ancient world, silver was the primary medium of exchange. The mention of "money" here specifies the form of the loan, indicating that the people needed liquid assets to pay the tribute, which was likely demanded in silver or its equivalent. This highlights the practical economic pressure they faced, as they lacked the necessary currency.
  • King's tribute (Hebrew, middâh melek', H4060): This phrase combines middâh (H4060), meaning "measure" or "fixed portion," and melek (H4428), "king." Together, they refer to the fixed, compulsory tax or levy imposed by the Persian monarch on his provinces. This was not a voluntary contribution but a mandatory imperial tax, failure of which carried severe penalties. The term middâh underscores the precise and unavoidable nature of the payment, a burden that necessitated desperate measures from the populace.
  • Lands and vineyards (Hebrew, sâdeh kerem', H7704): These terms refer to agricultural fields (sâdeh, H7704) and grape-producing areas (kerem, H3754), which were the bedrock of livelihood and wealth in ancient Israel. More than mere property, land was an ancestral inheritance, a symbol of covenantal blessing, security, and identity. Mortgaging "lands and vineyards" signifies an extreme level of financial distress, as it meant jeopardizing the family's long-term economic security, their very sustenance, and their connection to their heritage in the promised land.

Verse Breakdown

  • "There were also that said,": This introductory clause signals the continuation of the grievances, indicating that the economic hardship was widespread and affecting various segments of the community. It presents the people's complaints as direct speech, lending authenticity and urgency to their desperate situation and underscoring the collective nature of the crisis.
  • "We have borrowed money for the king's tribute,": This clause specifies the immediate and compelling reason for their indebtedness: the necessity of paying the imperial tax. It highlights that the borrowing was not for luxury or investment, but for a non-negotiable, external obligation, thereby emphasizing the severe financial pressure exerted by the Persian administration on the struggling Jewish community.
  • "[and that upon] our lands and vineyards.": This concluding clause reveals the devastating collateral used for these loans. The phrase "upon our lands and vineyards" signifies that their most valuable and foundational assets—their inherited agricultural property—had been pledged or mortgaged. This act was a desperate measure, threatening their long-term economic stability, their family's future, and their very connection to the land promised by God.

Literary Devices

Nehemiah 5:4 effectively employs several literary devices to underscore the gravity and widespread nature of the economic crisis. The most prominent device is Direct Speech, as the verse explicitly quotes the words of the complaining people. This technique immediately immerses the reader in the raw emotion and desperate reality of the moment, making the suffering palpable and authentic. The specific mention of "lands and vineyards" as collateral serves as powerful Symbolism. These assets represent not merely economic value but also ancestral heritage, covenantal identity, and the very foundation of a family's future and connection to the promised land. Their mortgaging thus symbolizes the erosion of the community's stability and its threatened future. Furthermore, the verse contributes significantly to the overall Pathos of the chapter, evoking strong feelings of pity, empathy, and concern for the plight of the struggling population. This pathos is crucial for understanding Nehemiah's subsequent righteous indignation and decisive action, highlighting the moral urgency of addressing such systemic injustice within the community.

THEOLOGICAL AND THEMATIC CONNECTIONS

Nehemiah 5:4 powerfully illustrates the profound biblical concern for economic justice and the plight of the poor. It underscores the theological truth that genuine community and authentic worship cannot truly flourish where internal exploitation and oppression are rampant. The desperate act of mortgaging ancestral lands for tribute reveals a severe breakdown in the social fabric, where the vulnerable are preyed upon by their own brethren. This situation stands in stark contrast to God's covenantal laws, which consistently advocate for the protection of the poor, the prohibition of usury among fellow Israelites, and the preservation of family inheritance. The theological message is clear: God's people are called to demonstrate righteousness and compassion in their economic dealings, reflecting His character of justice and mercy, rather than succumbing to greed and exploitation.

REFLECTION AND APPLICATION

Nehemiah 5:4 serves as a timeless mirror, reflecting the enduring challenges of economic hardship and social injustice, even within a community striving for spiritual renewal and rebuilding. For believers today, this verse prompts profound reflection on our own financial practices, our consumption habits, and our collective responsibility towards the vulnerable within and beyond our immediate communities. It challenges us to honestly consider whether our pursuit of personal gain, comfort, or security inadvertently contributes to the burdens of others, especially those struggling to meet basic needs or unavoidable societal obligations. The desperation of the people in Nehemiah's time—forced to mortgage their very future for immediate survival—should ignite our compassion and provoke us to critically examine systems and attitudes that perpetuate cycles of debt, poverty, and inequality. It calls the Church to be a beacon of ethical financial conduct, advocating for justice, practicing radical generosity, and offering tangible support and systemic solutions to those in economic distress, rather than exploiting their vulnerability or passively observing their plight.

Questions for Reflection

  • How does the desperation described in Nehemiah 5:4 challenge my understanding of wealth, poverty, and justice in today's globalized society?
  • In what specific ways might I, or the communities I belong to, inadvertently contribute to or overlook economic pressures and injustices faced by others?
  • What practical and actionable steps can I take to advocate for or tangibly support those burdened by debt and financial insecurity, reflecting God's profound concern for the marginalized?
  • How does the biblical prohibition against usury and the emphasis on land as inheritance inform my perspective on modern lending practices, economic policies, and financial ethics?

FAQ

What was the "king's tribute" and why was it so burdensome for the Jewish community?

Answer: The "king's tribute" (Hebrew: מִדַּת הַמֶּלֶךְ, middath hammelekh) refers to the mandatory annual tax imposed by the Persian Empire on its provinces, including Judah. It was a fixed levy, often demanded in silver, goods, or labor, which funded the vast imperial administration, military campaigns, and infrastructure projects across the empire. For the Jewish community in post-exilic Judah, who were still rebuilding their land and economy after generations of exile, this tribute was an immense and constant financial strain. Poor harvests, lack of liquid assets, and the general economic fragility of the region meant that many struggled desperately to meet this obligation. Failure to pay could result in severe penalties, including enslavement, which drove many into debt, as highlighted in the broader context of Nehemiah 5:3-5.

Why was mortgaging "lands and vineyards" considered such a desperate and significant act in ancient Israel?

Answer: In ancient Israel, land was far more than a mere commodity; it was a sacred inheritance, a tangible sign of God's covenant with His people and their identity as part of a specific tribe and family. The Mosaic Law included provisions to ensure that land remained within families and was not permanently alienated, such as the laws concerning the Year of Jubilee and redemption (e.g., Leviticus 25:23-28). "Lands and vineyards" represented a family's primary source of sustenance, wealth, and future security. To mortgage or lose them meant jeopardizing one's livelihood, social standing, and fundamental connection to their ancestral heritage and the promises of God. It indicated an extreme level of financial distress, where people were forced to sacrifice their long-term well-being and generational legacy for immediate survival, a dire situation explicitly detailed in Nehemiah 5:3-5.

CHRIST-CENTERED FULFILLMENT

Nehemiah 5:4, with its stark depiction of economic oppression, the burden of debt, and the loss of ancestral inheritance, finds profound Christ-centered fulfillment in the person and redemptive work of Jesus. While the immediate context is financial debt, it powerfully foreshadows the ultimate spiritual debt of humanity—sin—a debt we could never repay on our own. Just as the people in Nehemiah's day were enslaved by their economic circumstances, humanity is enslaved by sin, a bondage from which we cannot free ourselves (as described in Romans 6:6). Jesus, the true Nehemiah, came not only to rebuild spiritual walls but to liberate all those oppressed by every form of bondage, proclaiming good news to the poor and freedom for the prisoners (a mission statement beautifully articulated in Luke 4:18-19). He did not merely address the symptoms of poverty but challenged the very systems of injustice and greed that perpetuate it, as evidenced in His teachings on money and possessions (Matthew 6:24) and His profound compassion for the marginalized. Ultimately, Christ's sacrificial death on the cross became the ultimate payment for our spiritual debt, canceling the record of our sin that stood against us (Colossians 2:13-14). He, being infinitely rich, willingly became poor for our sake, so that through His poverty we might become spiritually rich (2 Corinthians 8:9), offering a freedom far greater than any economic release—freedom from the eternal consequences of sin and the promise of an incorruptible, imperishable inheritance in glory (1 Peter 1:4).

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Commentary on Nehemiah 5 verses 1–5

We have here the tears of the oppressed, which Solomon considered, Ecc 4:1. Let us consider them as here they are dropped before Nehemiah, whose office it was, as governor, to deliver the poor and needy, and rid them out of the hand of the wicked oppressors, Psa 82:4. Hard times and hard hearts made the poor miserable.

I. The times they lived in were hard. There was a dearth of corn (Neh 5:3), probably for want of rain, with which God had chastised their neglect of his house (Hag 1:9-11) and the non-payment of their church-dues, Mal 3:9, Mal 3:10. Thus foolish sinful men bring God's judgments upon themselves, and then fret and complain of them. When the markets are high, and provisions scarce and dear, the poor soon feel from it, and are pinched by it. Blessed be God for the mercy, and God deliver us from the sin, of fulness of bread, Eze 16:49. That which made the scarcity here complained of the more grievous was that their sons and their daughters were many, Neh 5:2. The families that were most necessitous were most numerous; here were the mouths, but where was the meat? Some have estates and no children to inherit them; others have children and no estates to leave them. Those who have both have reason to be thankful; those who have neither may the more easily be content. Those who have great families and little substance must learn to live by faith in God's providence and promise; and those who have little families and great substance must make their abundance a supply for the wants of others. But this was not all: as corn was dear, so the taxes were high; the king's tribute must be paid, Neh 5:4. This mark of their captivity still remained upon them. Perhaps it was a poll-money that was required, and then, their sons and their daughters being many, it rose the higher. The more they had to maintain (a hard case!) the more they had to pay. Now, it seems, they had not wherewithal of their own to buy corn and pay taxes, but were necessitated to borrow. Their families came poor out of Babylon; they had been at great expense in building them houses, and had not yet got up their strength when these new burdens came upon them. The straits of poor housekeepers who make hard shift to get an honest livelihood, and sometimes want what is fitting for them and their families, are well worthy the compassionate consideration of those who either with their wealth or with their power are in a capacity to help them.

II. The persons they dealt with were hard. Money must be had, but it must be borrowed; and those that lent them money, taking advantage of their necessity, were very hard upon them and made a prey of them. 1. They exacted interest from them at twelve per cent, the hundredth part every month, Neh 5:11. If men borrow large sums to trade with, to increase their stocks, or to purchase land, there is no reason why the lender should not share with the borrower in his profit; or if to spend upon their lusts, or repair what they have so spent, why should they not pay for their extravagances? But if the poor borrow to maintain their families, and we be able to help them, it is certain we ought either to lend freely what they have occasion for, or (if they be not likely to repay it) to give freely something towards it. Nay, 2. They forced them to mortgage to them their lands and houses for the securing of the money (Neh 5:3), and not only so, but took the profits of them for interest (Neh 5:5, compare Neh 5:11), that by degrees they might make themselves masters of all they had. Yet this was not the worst. 3. They took their children for bond-servants, to be enslaved or sold at pleasure, Neh 5:5. This they complain of most sensibly, as that which touched them in a tender part, and they aggravate it with this: "Our children are as their children, as dear to us as theirs are to them; not only of the same human nature, and entitled to the honours and liberties of that (Mal 2:10; Job 31:15), but of the same holy nation, free-born Israelites, and dignified with the same privileges. Our flesh carries in it the sacred seal of the covenant of circumcision, as well as the flesh of our brethren; yet our heirs must be their slaves, and it is not in our power to redeem them." This they made a humble remonstrance of to Nehemiah, not only because they saw he was a great man that could relieve them, but a good man that would. Whither should the injured poor flee for succour but to the shields of the earth? Whither but to the chancery, to the charity, in the royal breast, and those deputed by it for relief against the summum jus - the extremity of the law?

Lastly, We will leave Nehemiah hearing the complaint, and enquiring into the truth of the complainants' allegations (for the clamours of the poor are not always just), while we sit down and look, (1.) With a gracious compassion upon the oppressed, and lament the hardships which many in the world are groaning under; putting our souls into their souls' stead, and remembering in our prayers and succours those that are burdened, as burdened with them. (2.) With a gracious indignation at the oppressors, and abhorrence of their pride and cruelty, who drink the tears, the blood, of those they have under their feet. But let those who show no mercy expect judgment without mercy. It was an aggravation of the sin of these oppressing Jews that they were themselves so lately delivered out of the house of bondage, which obliged them in gratitude to undo the heavy burdens, Isa 58:6.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–5. 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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