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 encapsulates the desperate plea of the Jewish community in post-exilic Jerusalem, revealing a profound internal crisis amidst the rebuilding efforts. This verse articulates the anguish of the poor and indebted among them, who, despite sharing a common heritage with their wealthier brethren, were forced into the unthinkable act of selling their own children into servitude. It highlights their utter powerlessness to redeem their families or reclaim their ancestral lands and vineyards, which had been seized by creditors, underscoring the severe economic and social injustice plaguing the nascent community.

### CONTEXT
* **Literary Context:** Nehemiah 5:5 is the climactic expression of a widespread complaint detailed in [Nehemiah 5:1-4](/nehemiah/5-1 "Nehemiah 5:1-4 - The People's Complaint of Oppression"). Following the external opposition described in [Nehemiah 4](/nehemiah/4 "Nehemiah 4 - Opposition to the Rebuilding"), this chapter pivots to an equally, if not more, insidious internal threat: economic exploitation within the community. The people's cry in verse 5 is not merely a lament but a direct accusation against their fellow Jews, who, in violation of Mosaic Law, were charging exorbitant interest and seizing collateral, pushing their brethren to the brink of starvation and bondage. Nehemiah's immediate and decisive response, detailed in [Nehemiah 5:6-13](/nehemiah/5-6 "Nehemiah 5:6-13 - Nehemiah's Response to Injustice"), underscores the gravity of the situation and his unwavering commitment to justice and the welfare of God's people.
* **Historical & Cultural Context:** The period described in Nehemiah is post-exilic, roughly 445 BC, when a remnant of Jews had returned from Babylon to rebuild Jerusalem under Persian rule. The community faced immense challenges, including famine, heavy Persian taxes, and the ongoing labor of rebuilding the city walls. In this precarious environment, the poor and vulnerable were particularly susceptible to exploitation. Mosaic Law explicitly forbade charging interest (usury) to fellow Israelites ([Exodus 22:25](/exodus/22-25 "Exodus 22:25 - Lending to the Poor"), [Leviticus 25:36-37](/leviticus/25-36 "Leviticus 25:36-37 - Prohibition of Interest"), [Deuteronomy 23:19-20](/deuteronomy/23-19 "Deuteronomy 23:19-20 - Rules on Interest")), and while temporary servitude for debt was permitted, selling children into permanent slavery was a desperate measure. The loss of land was also devastating, as tribal land inheritance was foundational to Israelite identity and a symbol of God's covenant faithfulness, as seen in the laws regarding the Year of Jubilee in [Leviticus 25](/leviticus/25 "Leviticus 25 - The Year of Jubilee").
* **Key Themes:** Nehemiah 5:5 powerfully encapsulates several critical themes. **Economic Injustice and Oppression** is central, highlighting the grievous exploitation of the vulnerable by those with wealth and power, directly violating covenantal principles of care for the poor. The theme of **Bondage and Desperation** is starkly portrayed by the horrifying necessity of selling one's own children into slavery, a measure of last resort that underscores their utter helplessness and the breakdown of societal safety nets. The **Loss of Inheritance**—specifically "lands and vineyards"—is not merely an economic setback but a profound spiritual and existential crisis, as land was a divine gift and a symbol of their identity and future in the Promised Land, as outlined in [Numbers 26:52-56](/numbers/26-52 "Numbers 26:52-56 - Allotment of Land"). Finally, the 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 and morally reprehensible.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Flesh (Hebrew, _basar'_):** This term, used twice in the opening clause, signifies not merely physical substance but 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 violated.
* **Redeem (Hebrew, _ga'al'_):** This verb is crucial, carrying the theological weight of "to buy back," "to ransom," or "to act as a kinsman-redeemer." It refers to the legal and social obligation of a close relative to buy back a family member or property that had been lost due to debt or misfortune. The statement "neither [is it] in our power [to redeem them]" highlights the complete breakdown of this vital social safety net and the families' utter destitution, implying that even the kinsman-redeemer system, designed to prevent such permanent loss, had failed them.

#### Verse Breakdown
* **"Yet now our flesh [is] as the flesh of our brethren, our children as their children:"** This opening clause establishes the 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. It's an appeal to kinship and shared vulnerability, highlighting the injustice of intra-communal exploitation.
* **"and, lo, we bring into bondage our sons and our daughters to be servants,"** This clause reveals the horrifying consequence of their economic distress. Driven by desperation, they are forced to sell their own children into servitude to survive. The phrase "we bring into bondage" emphasizes the active, agonizing decision they had to make, a direct result of the predatory lending practices.
* **"and [some] of our daughters are brought unto bondage [already]:"** This adds a layer of urgency and present reality to the complaint. It's not just a future threat or a hypothetical scenario; some children, particularly daughters, have already been enslaved, making the situation immediate and dire. The focus on daughters may hint at their particular vulnerability in such circumstances.
* **"neither [is it] in our power [to redeem them];"** This is a declaration of utter helplessness. The concept of "redemption" (Hebrew: _ga'al_) was a legal and social mechanism for reclaiming lost property or family members. Their inability to "redeem" their children signifies that they have exhausted all resources and avenues for relief, leaving them in a state of profound despair and without hope of recovery.
* **"for other men have our lands and vineyards."** This final clause provides the economic root cause of their plight. Their ancestral lands and productive vineyards, which were their means of livelihood and inheritance, have been seized by creditors. This loss not only represents economic ruin but also a spiritual and social disenfranchisement, as land was tied to their identity as God's people.

#### 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. 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 contrast between their shared identity and their vastly different circumstances, amplifying the moral outrage. **Pathos**, or an appeal to emotion, is overwhelmingly present. The vivid description of selling one's children into servitude and the lament of being powerless to redeem them is designed to evoke deep sympathy and indignation in the listener or reader. The phrase "lo, we bring into bondage" serves as an **Exclamation** or interjection, drawing immediate attention to the shocking reality. Furthermore, the mention of "lands and vineyards" can be seen as a form of **Metonymy**, where these possessions stand in for their entire livelihood, inheritance, and connection to the covenant land.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Nehemiah 5:5 serves as a potent reminder of God's consistent concern for justice, particularly for the vulnerable, 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, directly violated the spirit and letter of the Mosaic Law, which mandated compassion and economic solidarity within the community. This incident reveals that spiritual revival and physical rebuilding are incomplete without social justice. The 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 care for one's neighbor. The inability to "redeem" their children highlights a profound societal brokenness that only radical intervention, like Nehemiah's, could address.

* [Exodus 22:25](/exodus/22-25 "Exodus 22:25 - Prohibition of Usury")
* [Deuteronomy 23:19-20](/deuteronomy/23-19 "Deuteronomy 23:19-20 - Lending to Brothers and Foreigners")
* [Isaiah 1:17](/isaiah/1-17 "Isaiah 1:17 - Seek Justice and Oppose Oppression")

### REFLECTION AND APPLICATION
Nehemiah 5:5 is a timeless mirror reflecting the human tendency towards self-interest and exploitation, even within a covenant community, and God's unwavering demand for justice. For believers today, this passage calls for a profound examination of our own economic practices and attitudes towards the poor and vulnerable. It challenges us to consider whether our pursuit of wealth or security inadvertently contributes to the oppression of others, or if we are actively seeking to dismantle systems that perpetuate inequality. The desperation of those forced to sell their children should ignite a fierce compassion within us, moving us beyond mere sympathy to concrete action. Like Nehemiah, who did not tolerate injustice among God's people, we are called to be advocates for the marginalized, to ensure that economic systems are just, and that the Church itself embodies the principles of righteousness and mercy, reflecting the heart of God for the oppressed.

#### Questions for Reflection
* **In what ways might economic practices in my own life or 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, reflecting Nehemiah's response?**
* **What specific actions can I take to advocate for or support those who are economically vulnerable in my sphere of influence?**
* **How does the concept of "redeeming" what is lost, as seen in this verse, connect to my understanding of spiritual redemption?**

### 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 measure taken by impoverished families to survive. When individuals or families could not repay their debts, they would often have to mortgage their lands, then their homes, and finally, sell themselves or their children into servitude to their creditors. This was a temporary form of servitude, typically lasting 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 they could not "redeem" their children meant they were trapped in this cycle of destitution with no apparent way out.

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

Answer: The loss of "lands and vineyards" was profoundly significant because land in Israel was considered a divine inheritance, 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 and their identity as His people. Laws like those concerning the Year of Jubilee ([Leviticus 25](/leviticus/25 "Leviticus 25 - The Year of Jubilee")) were designed to prevent permanent loss of ancestral land, ensuring that it would eventually return to the original family. Thus, losing their lands and vineyards represented not only economic ruin but also a deep spiritual and social fracturing, undermining their connection to their heritage and God's promises.

### CHRIST-CENTERED FULFILLMENT
Nehemiah 5:5, with its poignant cry for redemption from bondage and the loss of inheritance, finds its ultimate and glorious fulfillment in Jesus Christ. The desperation of those unable to "redeem" their children foreshadows humanity's universal spiritual plight: enslaved by sin and unable to ransom ourselves from its dominion or reclaim our lost inheritance. 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 ([Romans 7:24](/romans/7-24 "Romans 7:24 - Wretched Man")). However, Christ enters as the ultimate Kinsman-Redeemer, the one who possesses the power and the willingness to pay the ultimate price. Through His sacrificial death on the cross, He "redeemed us from the curse of the law" ([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")) and reconciling us to God. Moreover, through Him, we receive a new and imperishable inheritance, "reserved in heaven for you" ([1 Peter 1:4](/1_peter/1-4 "1 Peter 1:4 - An Incorruptible Inheritance")), far surpassing any earthly land or vineyard. Thus, the temporal, human inability to redeem in Nehemiah 5:5 points forward to the divine, all-sufficient redemption offered freely in Christ, who restores not just property, but our very lives and 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.