Nehemiah 5:5

KJV

Yet now our flesh [is] as the flesh of our brethren, our children as their children: and, lo, we bring into bondage our sons and our daughters to be servants, and [some] of our daughters are brought unto bondage [already]: neither [is it] in our power [to redeem them]; for other men have our lands and vineyards.

KJV (with Strong's)

Yet now our flesh {H1320} is as the flesh {H1320} of our brethren {H251}, our children {H1121} as their children {H1121}: and, lo, we bring into bondage {H3533} our sons {H1121} and our daughters {H1323} to be servants {H5650}, and some of our daughters {H1323} are {H3426} brought unto bondage {H3533} already: neither is it in our power {H410}{H3027} to redeem them; for other men {H312} have our lands {H7704} and vineyards {H3754}.

Complete Jewish Bible

Now our flesh is no different from the flesh of our kinsmen, and our children are the same as their children; yet we are bringing our sons and daughters into bondage as slaves. Some of our daughters have gone into slavery already, and it's beyond our power to do anything about it, because other men have our fields and vineyards."

Berean Standard Bible

We and our children are just like our countrymen and their children, yet we are subjecting our sons and daughters to slavery. Some of our daughters are already enslaved, but we are powerless to redeem them because our fields and vineyards belong to others.”

American Standard Version

Yet now our flesh is as the flesh of our brethren, our children as their children: and, lo, we bring into bondage our sons and our daughters to be servants, and some of our daughters are brought into bondage already: neither is it in our power to help it; for other men have our fields and our vineyards.

Commentary

### SUMMARY
Nehemiah 5:5 powerfully articulates the desperate plight of the Jewish community in post-exilic Jerusalem, revealing a profound internal crisis that threatened to undermine the very fabric of their society amidst the rebuilding of the city walls. This verse lays bare the anguish of the poor and indebted among them, who, despite sharing a common heritage and kinship with their wealthier brethren, were driven by economic hardship to the unthinkable act of selling their own children into servitude. It underscores their utter powerlessness to redeem their families or reclaim their ancestral lands and vineyards, which had been seized by creditors, thereby exposing the severe economic injustice and moral decay plaguing the nascent community.

### CONTEXT
* **Literary Context:** Nehemiah 5:5 serves as the climactic and most poignant expression of the widespread social and economic complaints detailed in [Nehemiah 5:1-4](/nehemiah/5-1-4 "Nehemiah 5:1-4 - The People's Cry of Oppression"). Following the intense external opposition and threats described in [Nehemiah 4](/nehemiah/4 "Nehemiah 4 - Opposition to the Rebuilding of Jerusalem"), this chapter pivots sharply to an equally, if not more, insidious internal threat: the systemic economic exploitation of the vulnerable by their own wealthy countrymen. The people's lament in verse 5 is not merely an expression of suffering but a direct and desperate accusation against fellow Jews who, in flagrant violation of Mosaic Law, were charging exorbitant interest on loans and seizing collateral, pushing their brethren to the brink of starvation and forced servitude. Nehemiah's immediate, decisive, and righteous response, detailed in [Nehemiah 5:6-13](/nehemiah/5-6-13 "Nehemiah 5:6-13 - Nehemiah's Swift Action Against Injustice"), underscores the gravity of the situation and his unwavering commitment to justice, the welfare of God's people, and the integrity of the covenant community.
* **Historical & Cultural Context:** The events in Nehemiah unfold around 445 BC, during the post-exilic period when a remnant of Jews had returned from Babylonian exile to rebuild Jerusalem under the authority of the Persian Empire. This was a time of immense hardship and vulnerability. The community faced multiple pressures, including severe famine, heavy Persian taxes, and the demanding labor of rebuilding the city walls, which often pulled people away from their agricultural livelihoods. In this precarious environment, the poor and vulnerable were exceptionally susceptible to exploitation. Mosaic Law explicitly and repeatedly forbade charging interest (usury) to fellow Israelites ([Exodus 22:25](/exodus/22-25 "Exodus 22:25 - Lending to the Poor Without Interest"), [Leviticus 25:36-37](/leviticus/25-36-37 "Leviticus 25:36-37 - Prohibition of Usury"), [Deuteronomy 23:19-20](/deuteronomy/23-19-20 "Deuteronomy 23:19-20 - Rules on Lending to Israelites and Foreigners")). While temporary servitude for debt was permitted under certain conditions, selling one's children into permanent or long-term slavery was a measure of absolute desperation, indicating a complete breakdown of familial and communal support. The loss of ancestral land was particularly devastating, as tribal land inheritance was foundational to Israelite identity, a symbol of God's covenant faithfulness, and the primary means of economic sustenance, as highlighted by the laws regarding the Year of Jubilee in [Leviticus 25](/leviticus/25 "Leviticus 25 - The Year of Jubilee and Land Redemption").
* **Key Themes:** Nehemiah 5:5 powerfully encapsulates several critical and interconnected themes. **Economic Injustice and Oppression** stands as the central issue, exposing the grievous exploitation of the vulnerable by those with wealth and power within the covenant community, a direct violation of God's commands for compassion and equity. The theme of **Bondage and Desperation** is starkly portrayed by the horrifying necessity of selling one's own children into servitude, a measure of last resort that underscores their utter helplessness and the breakdown of societal safety nets. The **Loss of Inheritance**—specifically their "lands and vineyards"—is depicted not merely as an economic setback but as a profound spiritual and existential crisis, as land was understood as a divine gift and a tangible symbol of their identity and future in the Promised Land, as detailed in [Numbers 26:52-56](/numbers/26-52-56 "Numbers 26:52-56 - Allotment of Land by Lot"). Finally, the deeply poignant phrase "our flesh [is] as the flesh of our brethren, our children as their children" emphasizes **Shared Humanity and Kinship**, making the exploitation by their own people all the more egregious, morally reprehensible, and a profound betrayal of covenantal solidarity.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Flesh (Hebrew, _bâsâr'_):** Used twice in the opening clause ("our flesh is as the flesh of our brethren"), this term signifies not merely physical substance but deeply shared humanity, kinship, and common origin. In this context, it underscores the profound irony and moral outrage: those exploiting them were not foreign enemies but "their brethren," people of the same "flesh" and covenant. It appeals to a fundamental sense of solidarity and shared identity that was being flagrantly violated, highlighting the unnaturalness and severity of the intra-communal oppression.
* **Children (Hebrew, _bên'_):** This word, encompassing both "sons" and "children" in the verse (and related to H1323, "daughters"), emphasizes the generational aspect of the crisis. "Children" represents the future, the continuation of the family line, and the hope of the community. The act of bringing them into bondage signifies the ultimate sacrifice and the deepest level of desperation, as it jeopardized not only the present well-being of the families but also their very future and legacy within Israel.
* **Power (Hebrew, _yâd'_):** Appearing in the phrase "neither is it in our power [to redeem them]," _yâd_ literally means "hand" but is frequently used metaphorically to denote strength, ability, means, or control. Here, it signifies the complete lack of resources, influence, or capacity on the part of the oppressed to rectify their situation. Their declaration "neither is it in our power" highlights their utter helplessness and the exhaustion of all possible avenues for relief, leaving them in a state of profound despair and without hope of recovery through their own efforts.

#### Verse Breakdown
* **"Yet now our flesh [is] as the flesh of our brethren, our children as their children:"** This opening clause establishes the fundamental premise of the complaint: a shared ethnic, religious, and human identity. Despite being of the same lineage and covenant community as their wealthy oppressors, they are suffering unequally and grievously. It serves as a powerful appeal to kinship and shared vulnerability, highlighting the deep injustice and moral hypocrisy of intra-communal exploitation.
* **"and, lo, we bring into bondage our sons and our daughters to be servants,"** This clause reveals the horrifying and agonizing consequence of their economic distress. Driven by extreme desperation and the predatory lending practices of their own people, they are forced to make the unthinkable decision to sell their own children into servitude. The phrase "we bring into bondage" emphasizes the active, agonizing choice they were compelled to make, a direct and tragic result of the systemic economic oppression.
* **"and [some] of our daughters are brought unto bondage [already]:"** This adds a layer of immediate urgency and grim reality to the complaint. It is not merely a future threat or a hypothetical scenario; some children, specifically daughters, have already been enslaved, making the situation immediate, concrete, and dire. The specific mention of daughters may hint at their particular vulnerability and the increased risk of exploitation they faced in such circumstances.
* **"neither [is it] in our power [to redeem them];"** This is a stark declaration of utter helplessness and the complete exhaustion of all options. The concept of "redemption" (though the specific Hebrew word _ga'al_ is not present in the Strong's for this phrase, the concept of buying back is implied) was a vital legal and social mechanism for reclaiming lost property or family members. Their inability to "redeem" their children signifies that they have no remaining resources, no means, and no hope of reversing their tragic circumstances, leaving them in profound despair.
* **"for other men have our lands and vineyards."** This final clause provides the fundamental economic root cause of their plight. Their ancestral lands and productive vineyards, which were their primary means of livelihood, sustenance, and inheritance, have been seized by creditors. This loss represents not only economic ruin but also a profound spiritual and social disenfranchisement, as land was intrinsically tied to their identity as God's people and their future in the Promised Land.

#### Literary Devices
Nehemiah 5:5 employs several powerful literary devices to convey the depth of the people's suffering and the egregious nature of the injustice they faced. The most prominent is **Parallelism**, particularly in the opening statement, "our flesh [is] as the flesh of our brethren, our children as their children." This creates a stark and morally jarring contrast between their shared identity and their vastly different, unjust circumstances, thereby amplifying the moral outrage. **Pathos**, or an appeal to emotion, is overwhelmingly present throughout the verse. The vivid and tragic description of families being forced to sell their own children into servitude and the lament of being utterly powerless to redeem them is meticulously crafted to evoke deep sympathy, indignation, and a sense of profound moral wrong in the listener or reader. The interjection "lo" (KJV, "behold") serves as an **Exclamation**, drawing immediate and urgent attention to the shocking and lamentable reality being described. Furthermore, the mention of "lands and vineyards" can be seen as a form of **Metonymy**, where these essential possessions stand in for their entire livelihood, their ancestral inheritance, and their fundamental connection to the covenant land, symbolizing the complete loss of their economic and social foundation.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Nehemiah 5:5 serves as a potent and enduring reminder of God's consistent and unwavering concern for justice, particularly for the vulnerable and oppressed, and the severe consequences when His people fail to uphold covenantal righteousness. The exploitation of fellow Israelites, especially through usury and the seizure of family members into debt-slavery, directly violated the spirit and letter of the Mosaic Law, which mandated compassion, economic solidarity, and the protection of the poor within the community. This incident powerfully reveals that spiritual revival and physical rebuilding are incomplete, even hollow, without a foundational commitment to social justice and ethical conduct. The profound plight of the poor in Nehemiah's time echoes the prophetic condemnations against those who oppress the needy and pervert justice, demonstrating that true worship and faithfulness to God are inextricably linked to ethical conduct and compassionate care for one's neighbor. The inability of the oppressed to "redeem" their children highlights a profound societal brokenness and moral failure that only radical intervention, such as that led by Nehemiah, could begin to address.

* [Exodus 22:25](/exodus/22-25 "Exodus 22:25 - Prohibition of Usury")
* [Deuteronomy 23:19-20](/deuteronomy/23-19-20 "Deuteronomy 23:19-20 - Lending to Brothers and Foreigners")
* [Isaiah 58:6-7](/isaiah/58-6-7 "Isaiah 58:6-7 - True Fasting and Justice")

### REFLECTION AND APPLICATION
Nehemiah 5:5 stands as a timeless mirror, reflecting the persistent human tendency towards self-interest, greed, and exploitation, even within a community bound by covenant. For believers today, this passage calls for a profound and searching examination of our own economic practices, our attitudes towards wealth, and our responsibilities towards the poor and vulnerable in our midst. It challenges us to critically consider whether our pursuit of personal gain or security inadvertently contributes to the oppression or marginalization of others, or if we are actively seeking to dismantle systems that perpetuate inequality and hardship. The raw desperation of those forced to sell their own children should ignite a fierce compassion within us, moving us beyond mere sympathy to concrete, transformative action. Like Nehemiah, who did not tolerate injustice among God's people but acted decisively to rectify it, we are called to be vigilant advocates for the marginalized, to ensure that economic systems are just and equitable, and that the Church itself embodies the principles of righteousness, mercy, and solidarity, thereby truly reflecting the heart of God for the oppressed.

#### Questions for Reflection
* **In what specific ways might economic practices in my own life, my church, or my broader community inadvertently contribute to injustice or hardship for others?**
* **How does the Church today demonstrate its commitment to social justice and the care of the poor and vulnerable, reflecting Nehemiah's courageous response to oppression?**
* **What concrete actions can I take to advocate for, support, or empower those who are economically vulnerable in my sphere of influence or globally?**
* **How does the concept of "redeeming" what is lost, as seen in this verse, deepen my understanding of spiritual redemption and Christ's work on our behalf?**

### FAQ
**What was the specific "bondage" referred to in Nehemiah 5:5?**

Answer: The "bondage" referred to in Nehemiah 5:5 was debt-slavery, a desperate and tragic measure taken by impoverished families to survive. When individuals or families could not repay their debts, they would often be forced to mortgage their lands, then their homes, and finally, sell themselves or their children into servitude to their creditors. This was typically a temporary form of servitude, meant to last until the Year of Jubilee or until the debt was repaid, but it was a deeply humiliating and economically devastating experience, particularly for children who were sold into it. The fact that the people in Nehemiah's account could not "redeem" their children meant they were trapped in this cycle of destitution with no apparent way out, highlighting the severity of their oppression. This practice, especially among fellow Israelites, was a direct violation of the spirit of the Mosaic Law, which sought to protect the poor and ensure their dignity, as seen in passages like [Leviticus 25:39-41](/leviticus/25-39-41 "Leviticus 25:39-41 - Rules for Hebrew Servants").

**Why was the loss of "lands and vineyards" so significant for the Jewish people?**

Answer: The loss of "lands and vineyards" was profoundly significant for the Jewish people because land in Israel was considered a divine inheritance, fundamentally tied to God's covenant promises. It was allotted by God to each tribe and family when they entered the Promised Land ([Joshua 14](/joshua/14 "Joshua 14 - Caleb's Inheritance")). It was not merely property but a tangible sign of their covenant relationship with God, their identity as His people, and their future security. Laws like those concerning the Year of Jubilee ([Leviticus 25](/leviticus/25 "Leviticus 25 - The Year of Jubilee")) were specifically designed to prevent the permanent loss of ancestral land, ensuring that it would eventually revert to the original family. Thus, losing their lands and vineyards represented not only economic ruin and the loss of their livelihood but also a deep spiritual and social fracturing, undermining their connection to their heritage, their tribal identity, and God's faithfulness to His promises.

### CHRIST-CENTERED FULFILLMENT
Nehemiah 5:5, with its poignant cry for redemption from bondage and the devastating loss of inheritance, finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. The profound desperation of those unable to "redeem" their children foreshadows humanity's universal spiritual plight: enslaved by sin and utterly unable to ransom ourselves from its dominion or reclaim our lost inheritance of fellowship with God. Just as the people in Nehemiah's day lacked the power to buy back their own, so too are we utterly powerless to redeem ourselves from the bondage of sin and death, a truth powerfully articulated by Paul in [Romans 7:24](/romans/7-24 "Romans 7:24 - Wretched Man That I Am"). However, Christ enters human history as the ultimate Kinsman-Redeemer, the one who possesses both the divine power and the perfect willingness to pay the ultimate price. Through His sacrificial death on the cross, He "redeemed us from the curse of the law by becoming a curse for us" ([Galatians 3:13](/galatians/3-13 "Galatians 3:13 - Christ Redeemed Us from the Curse")), liberating us from the slavery of sin ([John 8:36](/john/8-36 "John 8:36 - The Son Sets You Free Indeed")) and reconciling us to God. Moreover, through Him, we receive a new and imperishable inheritance, "reserved in heaven for you, who are kept by the power of God through faith for salvation" ([1 Peter 1:4-5](/1_peter/1-4-5 "1 Peter 1:4-5 - An Incorruptible Inheritance")), an inheritance far surpassing any earthly land or vineyard. Thus, the temporal, human inability to redeem in Nehemiah 5:5 powerfully points forward to the divine, all-sufficient redemption offered freely in Christ, who restores not just property or temporal freedom, but our very lives, our relationship with God, and our eternal destiny.

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

2 Kings 4:1

¶ Now there cried a certain woman of the wives of the sons of the prophets unto Elisha, saying, Thy servant my husband is dead; and thou knowest that thy servant did fear the LORD: and the creditor is come to take unto him my two sons to be bondmen.

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:

Leviticus 25:43

Thou shalt not rule over him with rigour; but shalt fear thy God.

Isaiah 58:7

[Is it] not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh?

Genesis 37:27

Come, and let us sell him to the Ishmeelites, and let not our hand be upon him; for he [is] our brother [and] our flesh. And his brethren were content.

James 2:5

Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?

James 2:6

But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats?