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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Nehemiah 5:1–5. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
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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. Following the intense external opposition and threats described in Nehemiah 4, 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, 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, Leviticus 25:36-37, Deuteronomy 23:19-20). 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.
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. 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
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.
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.
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.
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
FAQ
What was the specific "bondage" referred to in Nehemiah 5:5?
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.
Why was the loss of "lands and vineyards" so significant for the Jewish people?
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). 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) 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. 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), liberating us from the slavery of sin (John 8:36) 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), 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.