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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 5:6–13. His three-level outline is real structure in the source text, so it is rendered as structure.
It should seem the foregoing complaint was made to Nehemiah at the time when he had his head and hands as full as possible of the public business about building the wall; yet, perceiving it to be just, he did not reject it because it was unseasonable; he did not chide the petitioners, nor fall into a passion with them, for disturbing him when they saw how much he had to do, a fault which men of business are too often guilty of; nor did he so much as adjourn the hearing of the cause or proceedings upon it till he had more leisure. The case called for speedy interposition, and therefore he applied himself immediately to the consideration of it, knowing that, let him build Jerusalem's walls ever so high, so thick, so strong, the city could not be safe while such abuses as these were tolerated. Now observe, What method he took for the redress of this grievance which was so threatening to the public.
I.He was very angry (Neh 5:6); he expressed a great displeasure at it, as a very bad thing.
Note, It well becomes rulers to show themselves angry at sin, that by the anger itself they may be excited to their duty, and by the expressions of it others may be deterred from evil.
II.He consulted with himself, Neh 5:7.
By this it appears that his anger was not excessive, but kept within bounds, that, though his spirit was provoked, he did not say or do any thing unadvisedly. Before he rebuked the nobles, he consulted with himself what to say, and when, and how. Note, Reproofs must be given with great consideration, that what is well meant may not come short of its end for want of being well managed. It is the reproof of instruction that giveth life. Even wise men lose the benefit of their wisdom sometimes for want of consulting with themselves and taking time to deliberate.
III.He rebuked the nobles and rulers, who were the monied men, and whose power perhaps made them the more bold to oppress.
Note, Even nobles and rulers, if they do that which is evil, ought to be told of it by proper persons. Let no man imagine that his dignity sets him above reproof.
IV.He set a great assembly against them.
He called the people together to be witnesses of what he said, and to bear their testimony (which the people will generally be forward to do) against the oppressions and extortions their rulers were guilty of, Neh 5:12. Ezra and Nehemiah were both of them very wise, good, useful men, yet, in cases not unlike, there was a great deal of difference between their management: when Ezra was told of the sin of the rulers in marrying strange wives he rent his clothes, and wept, and prayed, and was hardly persuaded to attempt a reformation, fearing it to be impracticable, for he was a man of a mild tender spirit; when Nehemiah was told of as bad a thing he kindled immediately, reproached the delinquents, incensed the people against them, and never rested till, by all the rough methods he could use, he forced them to reform; for he was a man of a hot and eager spirit. Note,
1.Very holy men may differ much from each other in their natural temper and in other things that result from it.
2.God's work may be done, well done, and successfully, and yet different methods taken in the doing of it, which is a good reason why we should neither arraign the management of others nor make our own a standard. There are diversities of operation, but the same Spirit.
V.He fairly reasoned the case with them, and showed them the evil of what they did.
The regular way of reforming men's lives is to endeavour, in the first place, to convince their consciences. Several things he offered to their consideration, which are so pertinent and just that it appeared he had consulted with himself. He lays it before them,
1.That those whom they oppressed were their brethren: You exact every one of his brother. It was bad enough to oppress strangers, but much worse to oppress their poor brethren, from whom the divine law did not allow them to take any usury, Deu 23:19, Deu 23:20.
2.That they were but lately redeemed out of the hand of the heathen. The body of the people were so by the wonderful providence of God; some particular persons among them were so, who, besides their share in the general captivity, were in servitude to heathen masters, and ransomed at the charge of Nehemiah and other pious and well-disposed persons. "Now," says he, "have we taken all this pains to get their liberty out of the hands of the heathen, and shall their own rulers enslave them? What an absurd thing is this! Must we be at the same trouble and expense to redeem them from you as we were to redeem them from Babylon?" Neh 5:8. Those whom God by his grace has made free ought not to be again brought under a yoke of bondage, Gal 5:1; Co1 7:23.
3.That it was a great sin thus to oppress the poor (Neh 5:9): "It is not good that you do; though you get money by it, you contract guilt by it, and ought you not to walk in the fear of God? Certainly you ought, for you profess religion, and relation to him; and, if you do walk in the fear of God, you will not be either covetous of worldly gain or cruel towards your brethren." Those that walk in the fear of God will not dare to do a wicked thing, Job 31:13, Job 31:14, Job 31:23.
4.That it was a great scandal, and a reproach to their profession. "Consider the reproach of the heathen our enemies, enemies to us, to our God, and to our holy religion. They will be glad of any occasion to speak against us, and this will give them great occasion; they will say, These Jews, that profess so much devotion to God, see how barbarous they are one to another." Note,
(1.)All that profess religion should be very careful that they do nothing to expose themselves to the reproach of those that are without, lest religion be wounded through their sides.
(2.)Nothing exposes religion more to the reproach of its enemies than the worldliness and hard-heartedness of the professors of it.
5.That he himself had set them a better example (Neh 5:10), which he enlarges upon afterwards, Neh 5:14, etc. Those that rigorously insist upon their right themselves will with a very ill grace persuade others to recede from theirs.
VI.He earnestly pressed them not only not to make their poor neighbours any more such hard bargains, but to restore that which they had got into their hands, Neh 5:11. See how familiarly he speaks to them: Let us leave off this usury, putting himself in, as becomes reprovers, though far from being any way guilty of the crime. See how earnestly, and yet humbly, he persuades them: I pray you leave off; and I pray you restore. Though he had authority to command, yet, for love's sake, he rather beseeches. See how particularly he presses them to be kind to the poor, to give them up their mortgages, put them again in possession of their estates, remit the interest, and give them time to pay in the principal. He urged them to their loss, yet, urging them to their duty, it would be, at length, to their advantage. What we charitably forgive will be remembered and recompensed, as well as what we charitably give.
VII.He laid them under all the obligations possible to do what he pressed them to.
1.He got a promise from them (Neh 5:12): We will restore them.
2.He sent for the priests to give them their oath that they would perform this promise; now that their convictions were strong, and they seemed resolved, he would keep them to it.
3.He bound them by a solemn curse or execration, hoping that would strike some awe upon them: So let God shake out every man that performeth not this promise, Neh 5:13. This was a threatening that he would certainly do so, to which the people said Amen, as to those curses at Mount Ebal (Deu. 27), that their throats might be cut with their own tongues if they should falsify their engagement, and that by the dread of that they might be kept to their promise. With this Amen the people praised the Lord; so far were they from promising with regret that they promised with all possible expressions of joy and thankfulness. Thus David, when he took God's vows upon him, sang and gave praise, Psa 56:12. This cheerfulness in promising was well, but that which follows was better: They did according to this promise, and adhered to what they had done, not as their ancestors in a like case, who re-enslaved those whom a little before they had released, Jer 34:10, Jer 34:11. Good promises are good things, but good performances are all in all.
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Summary
Nehemiah 5:6 vividly captures the righteous indignation of Nehemiah, the governor of Judah, as he confronts the grave economic oppression and debt slavery inflicted upon the poorer Jewish families by their wealthier brethren. This pivotal verse marks a dramatic shift in the narrative, moving the focus from external threats to the insidious internal moral and social breakdown within the covenant community, profoundly revealing Nehemiah's deep pastoral heart, his unwavering commitment to justice, and his leadership in confronting systemic sin.
Context
Literary Context
Nehemiah 5:6 serves as the emotional and narrative turning point following the detailed articulation of the people's grievances in Nehemiah 5:1-5. Prior to this chapter, the book of Nehemiah primarily chronicles the external challenges to the rebuilding of Jerusalem's walls, including the persistent ridicule, threats, and conspiracies from adversaries like Sanballat, Tobiah, and Geshem, as meticulously documented in Nehemiah 4. The community had been unified, working diligently with weapons at hand, to overcome these external foes. However, Nehemiah 5 unveils a more insidious and destructive threat: internal injustice and exploitation that gnawed at the very fabric of the covenant community. Nehemiah's intense anger in this verse directly propels him into decisive action to confront the nobles and officials, leading to significant social and economic reforms detailed in Nehemiah 5:7-13, thus demonstrating his transition from a builder of walls to a reformer of society.
Historical & Cultural Context
The events described in Nehemiah 5 transpired in post-exilic Judah, approximately 445 BC, during the reign of Artaxerxes I. The Jewish community, having returned from Babylonian exile, was in the arduous process of re-establishing itself under Persian suzerainty. This period was marked by significant economic hardship, compounded by a severe famine, heavy Persian taxes, and the demanding labor of rebuilding Jerusalem's walls. In this vulnerable environment, the wealthier among the returnees exploited their less fortunate kin by lending money at usurious rates. This predatory practice forced the poor to mortgage their fields, vineyards, and homes, and ultimately to sell their sons and daughters into debt slavery to survive. Such actions, while common in the broader ancient Near East, were explicitly forbidden among Israelites by Mosaic Law, which prohibited interest on loans to fellow Israelites and the permanent enslavement of a brother (Exodus 22:25, Leviticus 25:35-38, Deuteronomy 23:19-20). Nehemiah's visceral reaction must be understood against this backdrop of flagrant covenantal violation and profound social injustice.
Key Themes
Nehemiah 5:6 powerfully underscores several crucial themes central to the book of Nehemiah and broader biblical theology. Firstly, Righteous Indignation is prominently displayed. Nehemiah's anger is not a sinful, uncontrolled outburst but a holy, Spirit-prompted response to egregious injustice, mirroring God's own displeasure with oppression and covenant breaking. This type of anger is a moral response to sin. Secondly, the passage highlights the critical importance of Social Justice and Economic Fairness within the covenant community. The exploitation of the vulnerable, particularly by those who should be their protectors, is depicted as a severe offense against God's law and the very spirit of communal solidarity. This theme resonates throughout the Old Testament prophets who consistently condemned the abuse of the poor and marginalized (Amos 2:6-7, Isaiah 1:17). Finally, the verse exemplifies Compassionate and Decisive Leadership. Nehemiah embodies a leader who is deeply attuned to the suffering of his people, willing to listen to their cries, and courageous enough to confront powerful wrongdoers, channeling his strong emotion into effective action for reform (Nehemiah 5:7-13).
Exposition and Analysis
Key Word Analysis
The Hebrew word מְאֹד (mᵉʼôd) signifies vehemence, intensity, or abundance. It functions as an intensive or superlative adverb, often translated as "exceedingly," "greatly," or "mightily." Its presence here amplifies the degree of Nehemiah's anger, indicating that his emotional response was not mild or fleeting but profound and deeply felt. This intensity underscores the gravity of the injustice he encountered and the depth of his moral outrage.
The Hebrew word חָרָה (ḥârâh) literally means "to glow," "to grow warm," or "to be kindled." When applied to emotions, it denotes a strong, intense heat of displeasure, indignation, or zeal. In this context, it signifies a deep, righteous anger, distinct from sinful rage. It is the kind of anger that arises from a moral offense and often leads to decisive action, similar to how this word is used to describe God's own anger against sin and injustice in the Old Testament (e.g., Exodus 32:10, Numbers 11:1). Nehemiah's anger is a reflection of God's character, a holy zeal for justice and the well-being of His people.
The Hebrew word דָבָר (dâbâr) is remarkably versatile, encompassing "word," "matter," "thing," "affair," or "report." In this context, "these words" refers not merely to abstract sounds but to the concrete, detailed grievances and accusations of economic exploitation and debt slavery articulated by the people in Nehemiah 5:1-5. It implies a full understanding and processing of the specific facts of the injustice, indicating that Nehemiah's anger was a reasoned and informed response to a clear moral offense, not an impulsive reaction.
Verse Breakdown
"And I was very angry"
This opening clause immediately establishes the profound emotional state of Nehemiah. The adverb "very" (Hebrew, mᵉʼôd) intensifies his anger, signaling that this was not a fleeting irritation but a deep, visceral, and righteous indignation. This anger was not born of personal offense but of a profound moral outrage at the systemic injustice being perpetrated within the community he governed, highlighting his empathy and his alignment with God's heart for justice.
"when I heard their cry"
This phrase refers to the desperate pleas and lamentations of the oppressed and exploited people. The word "cry" (Hebrew, zaʻaq) often denotes a desperate call for help or a lament due to distress or injustice, frequently directed towards God or a deliverer (e.g., Exodus 2:23, Judges 3:9). Nehemiah, as God's appointed leader, hears this cry and is deeply moved to action, mirroring God's own responsiveness to the cries of His people throughout salvation history.
"and these words"
This phrase points to the specific, detailed grievances and accusations outlined in Nehemiah 5:1-5. The "words" were not vague complaints but explicit accusations of debt, usury, mortgaging of lands, and the selling of children into slavery by their fellow Jews. Nehemiah's anger is therefore not an uninformed reaction but a direct, considered response to concrete evidence of widespread, systemic injustice and flagrant covenantal violation.
Literary Devices
Nehemiah 5:6 powerfully employs Emotional Resonance to immerse the reader in the gravity of the unfolding crisis. By explicitly stating Nehemiah's intense anger, the text invites the audience to share in his righteous indignation, thereby underscoring the profound severity of the injustice. The verse also functions as a critical narrative pivot, utilizing Juxtaposition by sharply contrasting the external threats and the unified effort of wall-building described in previous chapters with the insidious internal moral decay and social division now revealed. This highlights the profound biblical truth that the greatest danger to God's people can often originate from within. Furthermore, Nehemiah's anger itself serves as a potent Symbolism of God's own holy wrath against injustice and oppression, positioning Nehemiah as a divinely appointed agent of justice on earth.
Theological and Thematic Connections
Nehemiah's righteous anger in Nehemiah 5:6 is deeply rooted in biblical theology, reflecting God's own character and His unwavering commitment to justice within His covenant community. It underscores that true faith is not merely personal piety but extends profoundly to social responsibility and the active pursuit of righteousness in human relationships. The exploitation of the poor and vulnerable, especially by those who share the same faith and covenant, is a profound violation of God's law and a betrayal of communal solidarity. Nehemiah's response demonstrates that a leader's compassion for the oppressed and zeal for God's standards should translate into decisive action against injustice, serving as a compelling model for all believers to cultivate a sensitivity to suffering and to act as advocates for the marginalized, reflecting God's heart for justice.
Reflection and Application
Nehemiah 5:6 challenges believers today to cultivate a similar righteous indignation against injustice, particularly within the church and broader society. It serves as a powerful reminder that our faith is not disconnected from the realities of economic disparity, social exploitation, or systemic oppression. Like Nehemiah, we are called to listen intently to the "cry" of the marginalized, to understand the "words" of their suffering, and to allow a holy anger to stir within us—an anger that, rather than leading to sin, propels us toward prayerful, decisive, and compassionate action. This requires actively seeking to understand the plight of the vulnerable, advocating for fair practices, and using our influence to dismantle systems that perpetuate injustice, always guided by biblical principles and a deep, abiding love for God and neighbor.
Questions for Reflection
FAQ
Was Nehemiah's anger sinful, or was it a righteous emotion?
Nehemiah's anger, as described in Nehemiah 5:6, was unequivocally a righteous indignation, not a sinful outburst of uncontrolled rage. The Hebrew word ḥārāh (חָרָה), translated "very angry," indicates a burning displeasure often associated with a moral offense or a violation of God's covenant. Unlike sinful anger, which is typically self-serving, uncontrolled, or leads to destructive behavior, righteous anger is a holy response to injustice, sin, and the violation of God's standards. It is characterized by its focus on God's glory and the well-being of others. The Bible provides numerous examples of righteous anger in figures like Moses (Exodus 32:19) and even Jesus Himself (Mark 3:5, John 2:13-17). Nehemiah's anger immediately propelled him into wise and decisive action to address the injustice, demonstrating its righteous and constructive nature.
What was the specific "cry and these words" that provoked Nehemiah's anger?
The "cry and these words" refer to the detailed grievances presented by the people to Nehemiah, explicitly outlined in Nehemiah 5:1-5. These were not vague complaints but specific accusations of severe economic oppression perpetrated by wealthier Jews against their poorer brethren. The people, facing the dual burdens of famine and heavy Persian taxes, had been forced to mortgage their fields, vineyards, and homes to their wealthier kinsmen to obtain food and pay their dues. Furthermore, in a desperate attempt to repay these usurious loans, many had been compelled to sell their sons and daughters into debt slavery. This practice, while common in the ancient world, was explicitly forbidden by Mosaic Law among Israelites for permanent servitude (Leviticus 25:39-40). This internal exploitation, occurring amidst the external threat of rebuilding the wall, was a profound betrayal of covenantal solidarity and deeply offended Nehemiah's acute sense of justice and faithfulness to God's law.
Christ-Centered Fulfillment
Nehemiah's righteous anger and his subsequent advocacy for the oppressed in Nehemiah 5:6 find their ultimate fulfillment and perfect expression in the person and work of Jesus Christ. While Nehemiah acted as a governor and reformer, Jesus is the divine King and ultimate deliverer who perfectly embodies holy indignation against all forms of injustice, oppression, and sin. Just as Nehemiah was moved by the "cry" of his people enslaved by debt, Jesus came to proclaim freedom to the captives and release to the oppressed, fulfilling the prophecy in Luke 4:18-19. His powerful cleansing of the temple (Matthew 21:12-13) demonstrates a righteous anger against those who exploit others in the name of religion and defile sacred spaces. More profoundly, Jesus addressed the ultimate form of slavery—slavery to sin—through His atoning sacrifice on the cross, offering true liberty and redemption to all who believe (John 8:34-36, Galatians 5:1). He is the Lamb of God who takes away the sin of the world (John 1:29), including the sin of injustice, and He is the one who will ultimately establish a new heavens and new earth where righteousness dwells and there is no more crying, suffering, or injustice (Revelation 21:4).