Nehemiah 5:8

KJV

And I said unto them, We after our ability have redeemed our brethren the Jews, which were sold unto the heathen; and will ye even sell your brethren? or shall they be sold unto us? Then held they their peace, and found nothing [to answer].

KJV (with Strong's)

And I said {H559} unto them, We after our ability {H1767} have redeemed {H7069} our brethren {H251} the Jews {H3064}, which were sold {H4376} unto the heathen {H1471}; and will ye even sell {H4376} your brethren {H251}? or shall they be sold {H4376} unto us? Then held they their peace {H2790}, and found {H4672} nothing {H1697} to answer.

Complete Jewish Bible

I said to them, "We, to the limit of our ability, have redeemed our brothers the Judeans who sold themselves to the pagans. Now you are selling your own brothers, and we will have to buy them back!"They stayed silent; they couldn't think of anything to say.

Berean Standard Bible

and said, “We have done our best to buy back our Jewish brothers who were sold to foreigners, but now you are selling your own brothers, that they may be sold back to us!” But they remained silent, for they could find nothing to say.

American Standard Version

And I said unto them, We after our ability have redeemed our brethren the Jews, that were sold unto the nations; and would ye even sell your brethren, and should they be sold unto us? Then held they their peace, and found never a word.

Commentary

### SUMMARY
Nehemiah 5:8 captures Nehemiah's impassioned and deeply principled confrontation with the wealthy Jewish nobles and officials who were exploiting their impoverished brethren through usury and debt slavery. This verse underscores Nehemiah's unwavering commitment to justice, his profound solidarity with the vulnerable, and his courageous leadership in challenging systemic oppression within the community of faith, leading to the shamed silence of the accused.

### CONTEXT
* **Literary Context:** Nehemiah 5:8 is situated at a critical juncture in the narrative of Jerusalem's rebuilding. Chapters 1-4 detail the initial efforts to reconstruct the city walls amidst external opposition from Sanballat, Tobiah, and Geshem. However, chapter 5 pivots dramatically to an internal crisis. The cries of the people, detailed in Nehemiah 5:1-5, reveal that severe economic hardship—exacerbated by famine, heavy taxes, and the need to pay tribute to the Persian king—had forced many Jews to mortgage their fields and vineyards, and even sell their children into slavery to their wealthier Jewish kinsmen. Nehemiah's immediate and furious response to this injustice is recorded in Nehemiah 5:6-7, setting the stage for his direct rebuke in verse 8 and the subsequent reforms. This internal conflict, though less dramatic than the external threats, posed an equally grave danger to the community's unity and spiritual integrity.
* **Historical & Cultural Context:** The post-exilic period saw the Jewish community struggling to re-establish itself in Judah under Persian rule. While the decree of Cyrus allowed their return, life was harsh. The land had to be resettled, and the economy rebuilt. The Mosaic Law, particularly in [Leviticus 25:35-37](/leviticus/25-35 "Leviticus 25:35-37 - Prohibition of Usury") and [Deuteronomy 23:19-20](/deuteronomy/23-19 "Deuteronomy 23:19-20 - Loans to Israelites"), explicitly forbade charging interest on loans to fellow Israelites, especially the poor. Debt slavery was permitted under certain conditions (e.g., [Exodus 21:2-11](/exodus/21-2 "Exodus 21:2-11 - Laws Concerning Hebrew Servants")), but the intent was not permanent enslavement, and provisions for release (like the Jubilee year) were in place. The wealthy nobles, by charging exorbitant interest and effectively enslaving their kinsmen, were not only violating specific Mosaic commands but also undermining the very fabric of a society meant to reflect God's justice and compassion. Nehemiah's reference to "redeemed our brethren... which were sold unto the heathen" highlights the profound irony and hypocrisy: they had gone to great lengths to rescue Jews from foreign bondage, only for their own people to fall into similar, if not worse, servitude at the hands of their kinsmen.
* **Key Themes:** Nehemiah 5:8 powerfully articulates several core themes present throughout the book of Nehemiah and the broader biblical narrative. Firstly, it champions **social justice and economic righteousness**, demonstrating God's deep concern for the poor and oppressed and condemning exploitation within the covenant community. Nehemiah's outrage reflects divine indignation against injustice, a theme echoed in prophetic literature (e.g., [Amos 5:24](/amos/5-24 "Amos 5:24 - Justice Rolls Down Like Waters")). Secondly, the verse emphasizes **brotherly solidarity and communal responsibility**. Nehemiah's actions and words underscore the obligation of Israelites to care for one another, especially those in distress, rather than preying on their vulnerability. This resonates with the command to "love your neighbor as yourself" found in [Leviticus 19:18](/leviticus/19-18 "Leviticus 19:18 - Love Your Neighbor"). Thirdly, it showcases **courageous and exemplary leadership**. Nehemiah, as governor, does not shy away from confronting powerful elites, setting a standard for leadership that prioritizes the welfare of the people over personal gain or political expediency, a principle also seen in [Psalm 72:4](/psalm/72-4 "Psalm 72:4 - Defending the Poor"). Finally, the nobles' silence reveals the **convicting power of truth** when spoken boldly and righteously, exposing hypocrisy and demanding repentance.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Redeemed (Hebrew, _ga'al'_):** This verb carries significant theological weight, meaning "to buy back," "to ransom," or "to act as a kinsman-redeemer." It implies restoring someone or something to a rightful state, often at a cost. In this context, Nehemiah uses it to highlight the collective effort and sacrifice made by himself and others to free fellow Jews from foreign slavery, contrasting it sharply with the nobles' actions of effectively re-enslaving their own people. The term evokes the broader biblical theme of God's redemption of Israel from bondage.
* **Sold (Hebrew, _makar'_):** This word means "to sell" or "to give over for a price." Its repetition in the verse ("sold unto the heathen" and "will ye even sell your brethren?") emphasizes the heinous nature of the nobles' actions. It is a direct counterpoint to "redeemed," creating a stark moral dilemma: those who were bought back from foreign masters are now being sold by their own kinsmen.

#### Verse Breakdown
* **"And I said unto them, We after our ability have redeemed our brethren the Jews, which were sold unto the heathen;":** Nehemiah begins his rebuke by establishing a moral high ground. He reminds the wealthy nobles of the collective effort and personal sacrifice made by himself and others (including presumably, the Persian king's support and their own resources) to bring back Jewish exiles who had been sold into slavery in foreign lands. The phrase "after our ability" (or "according to our strength") emphasizes that this was not a trivial act but one that required significant effort, resources, and commitment. This sets up a powerful contrast with the nobles' current behavior.
* **"and will ye even sell your brethren? or shall they be sold unto us?":** This is the core of Nehemiah's rhetorical question, dripping with indignation and moral outrage. The first part, "will ye even sell your brethren?", directly accuses them of the very act they should be preventing. The second part, "or shall they be sold unto us?", is a sarcastic and devastating indictment. It implies that their actions are so egregious that they are essentially turning their own people into slaves for themselves, or worse, creating a system where the redeemed are immediately re-enslaved by their own kin. This highlights the profound hypocrisy and injustice of their usurious practices.
* **"Then held they their peace, and found nothing [to answer].":** The silence of the nobles and rulers is a powerful testament to the undeniable truth and moral weight of Nehemiah's accusation. They had no legitimate defense or justification for their actions, as their practices directly violated both Mosaic Law and the basic principles of human dignity and community solidarity. Their silence signifies conviction, shame, and the irrefutable power of righteous confrontation.

#### Literary Devices
Nehemiah 5:8 effectively employs several **literary devices** to convey its powerful message. The most prominent is **Rhetorical Question**, as Nehemiah poses the pointed query, "will ye even sell your brethren? or shall they be sold unto us?" This is not a question seeking information but rather a forceful accusation designed to expose hypocrisy and shame the guilty, leaving them no room for defense. The contrast between "redeemed" and "sold" creates a stark **Antithesis**, highlighting the profound moral chasm between Nehemiah's actions and those of the nobles. This sharp juxtaposition underscores the gravity of their sin. Furthermore, Nehemiah's statement carries significant **Irony**; those who should be protecting and uplifting their kinsmen are, in fact, exploiting and enslaving them. The final phrase, "Then held they their peace, and found nothing [to answer]," serves as a potent **Climactic Silence**, emphasizing the undeniable truth of Nehemiah's words and the profound conviction felt by the accused.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Nehemiah 5:8 stands as a powerful testament to God's unwavering concern for justice and the well-being of the vulnerable within His covenant community. It underscores the principle that true faith is not merely ritualistic but must manifest in righteous social and economic practices. The exploitation of the poor by the wealthy, especially within the family of faith, is a grave offense against God's character and His law. Nehemiah's actions reflect divine indignation against such injustice, reminding us that God champions the cause of the oppressed and calls His people to embody His compassion and equity in all their dealings. This passage challenges believers to examine their own economic practices and relationships, ensuring they align with biblical principles of generosity, fairness, and brotherly love, rather than self-interest or greed.

* [Exodus 22:25](/exodus/22-25 "Exodus 22:25 - Prohibition of Usury to the Poor")
* [Proverbs 28:27](/proverbs/28-27 "Proverbs 28:27 - Giving to the Poor")
* [Micah 6:8](/micah/6-8 "Micah 6:8 - What the Lord Requires")

### REFLECTION AND APPLICATION
Nehemiah 5:8 serves as a timeless mirror, reflecting the ongoing tension between personal gain and communal well-being, especially within the body of Christ. It challenges us to consider how we, individually and corporately, engage with economic systems and interact with those who are vulnerable or in need. Are our practices marked by justice, compassion, and generosity, or do they inadvertently contribute to the burdens of others? Nehemiah's willingness to confront powerful individuals, even at personal risk, models courageous leadership and the imperative to speak truth to power when injustice is rampant. This verse calls us to move beyond mere sympathy to active advocacy and intervention, seeking to dismantle systems of oppression and to embody the redemptive love of God in tangible ways. It reminds us that our shared identity in Christ demands a radical commitment to one another's flourishing, ensuring that no "brother" or "sister" is exploited or left in desperate circumstances by those who claim the same spiritual heritage.

#### Questions for Reflection
* **In what ways might economic or social injustices be present within our communities or even within our own lives today?**
* **What does Nehemiah's outrage teach us about God's heart for the oppressed, and how should that shape our own responses to injustice?**
* **How can we, like Nehemiah, use our positions of influence, resources, or voices to advocate for the vulnerable and challenge exploitation?**
* **What does it mean to "redeem our brethren" in a contemporary context, and what practical steps can we take to live out that calling?**

### FAQ
**What was the specific "selling" of brethren mentioned by Nehemiah?**

Answer: The "selling" referred to in Nehemiah 5:8 was a consequence of severe debt. Due to famine, heavy taxes, and the need to pay tribute to the Persian king, many poorer Jews were forced to borrow money from their wealthier kinsmen. When they could not repay these loans, they were compelled to mortgage their fields, vineyards, and homes, and ultimately, to sell their sons and daughters into debt slavery to their creditors. This practice, while perhaps legal under certain interpretations of ancient Near Eastern law, was a direct violation of the spirit and often the letter of Mosaic Law regarding usury and the treatment of fellow Israelites, particularly the poor, as outlined in passages like [Leviticus 25:35-37](/leviticus/25-35 "Leviticus 25:35-37 - Prohibition of Usury to the Poor"). Nehemiah's outrage stems from the hypocrisy of these wealthy Jews who were effectively enslaving their own people, even as efforts had been made to "redeem" other Jews from foreign slavery.

### CHRIST-CENTERED FULFILLMENT
Nehemiah 5:8, with its passionate call for justice and redemption for the oppressed, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. Nehemiah's act of "redeeming our brethren" from foreign servitude and confronting internal exploitation foreshadows the ultimate Redeemer, Jesus, who did not merely buy back a few from physical slavery but paid the infinite price to redeem humanity from the bondage of sin and death. Just as Nehemiah gave his resources and leadership for the restoration of his people, Christ, "though he was rich, yet for your sakes he became poor, so that you through his poverty might become rich" ([2 Corinthians 8:9](/2_corinthians/8-9 "2 Corinthians 8:9 - Christ's Poverty for Our Riches")). His kingdom is characterized by radical justice and compassion for the poor and marginalized, as seen in His inaugural sermon in [Luke 4:18-19](/luke/4-18 "Luke 4:18-19 - Jesus' Mission Statement"), where He declares His mission to "proclaim good news to the poor... to proclaim liberty to the captives." The silence of the convicted nobles in Nehemiah's presence points to the universal conviction that will one day fall upon all who stand before Christ, the righteous Judge, who will expose all injustice and establish perfect equity. Ultimately, Nehemiah's leadership, marked by self-sacrifice and unwavering commitment to his people's welfare, serves as a vivid Old Testament type of the Good Shepherd who lays down His life for His sheep, bringing true freedom and restoration to all who believe ([John 10:11](/john/10-11 "John 10:11 - The Good Shepherd")).

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

Leviticus 25:47

And if a sojourner or stranger wax rich by thee, and thy brother [that dwelleth] by him wax poor, and sell himself unto the stranger [or] sojourner by thee, or to the stock of the stranger's family:

Leviticus 25:49

Either his uncle, or his uncle's son, may redeem him, or [any] that is nigh of kin unto him of his family may redeem him; or if he be able, he may redeem himself.

Romans 14:15

But if thy brother be grieved with [thy] meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died.

Job 29:10

The nobles held their peace, and their tongue cleaved to the roof of their mouth.

Matthew 22:12

And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless.

Romans 3:19

¶ Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.

2 Corinthians 8:12

For if there be first a willing mind, [it is] accepted according to that a man hath, [and] not according to that he hath not.