Nehemiah 5:8

Translation
King James Version
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.
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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.
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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.
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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.
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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.
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World English Bible Messianic
I said to them, “We, after our ability, have redeemed our brothers the Jews that were sold to the nations; and would you even sell your brothers, and should they be sold to us?” Then they held their peace, and found never a word.
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Geneva Bible (1599)
And I said vnto them, We (according to our abilitie) haue redeemed our brethren the Iewes, which were solde vnto the heathen: and will you sell your brethren againe, or shall they be solde vnto vs? Then helde they their peace, and could not answere.
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Young's Literal Translation
and say to them, `We have acquired our brethren the Jews, those sold to the nations, according to the ability that is in us, and ye also sell your brethren, and they have been sold to us!' and they are silent, and have not found a word.
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See also
Leviticus 25:47Leviticus 25:49Romans 14:15Job 29:10Matthew 22:12Romans 3:192 Corinthians 8:12
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Opposition to the Rebuilding of Jerusalem
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In the KJVVerse 12,391 of 31,102

Study This Verse

SUMMARY

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

CONTEXT

  • Literary Context: Nehemiah 5:8 is situated at a critical juncture in the narrative of Jerusalem's post-exilic restoration. The preceding chapters (Nehemiah 1-4) detail the initial, arduous efforts to rebuild the city walls, constantly battling external opposition from adversaries like Sanballat, Tobiah, and Geshem. However, chapter 5 dramatically shifts focus to an equally perilous internal crisis. The cries of the people, vividly described in Nehemiah 5:1-5, reveal severe economic hardship. This distress, exacerbated by famine, heavy Persian taxes, and the need to pay tribute, had forced many Jews to mortgage their fields and vineyards, and tragically, even sell their children into debt slavery to their wealthier Jewish kinsmen. Nehemiah's immediate and righteous fury upon hearing these grievances is recorded in Nehemiah 5:6-7, setting the stage for his direct, stinging rebuke in verse 8 and the subsequent, necessary reforms that follow in the remainder of the chapter. This internal conflict, though lacking the overt drama of military threats, posed an existential danger to the community's unity, spiritual integrity, and very survival.
  • Historical & Cultural Context: The post-exilic period for the Jewish community in Judah was marked by immense challenges in re-establishing their society under Persian imperial oversight. Life was harsh, requiring the arduous resettlement of the land and the rebuilding of a devastated economy. Crucially, the Mosaic Law contained explicit prohibitions against charging interest on loans to fellow Israelites, particularly the poor, as detailed in passages like Leviticus 25:35-37 and Deuteronomy 23:19-20. While debt slavery was permitted under specific, temporary conditions (e.g., Exodus 21:2-11), its intent was never permanent enslavement, and provisions for release, such as the Jubilee year, were foundational to Israelite society. The wealthy nobles, by charging exorbitant interest and effectively enslaving their kinsmen, were not only violating specific Mosaic commands but profoundly undermining the very fabric of a society meant to reflect God's justice, compassion, and covenant solidarity. Nehemiah's powerful statement about having "redeemed our brethren... which were sold unto the heathen" starkly 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 central to 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 powerfully echoed throughout prophetic literature, such as in Amos 5:24. 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 deeply with the foundational command to "love your neighbor as yourself" found in Leviticus 19:18. 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. Finally, the nobles' shamed 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, qânâh', H7069): This verb (H7069) means "to erect, i.e. create; by extension, to procure, especially by purchase (causatively, sell); by implication to own." In this context, Nehemiah uses it to highlight the collective effort and sacrifice made by himself and others to "buy back" or "purchase" fellow Jews who had been sold into foreign slavery. It implies restoring someone to a rightful state, often at a significant cost, and stands in stark contrast to the nobles' actions of effectively re-enslaving their own people. The term evokes the broader biblical theme of God's redemptive acts for Israel.
  • Heathen (Hebrew, gôwy', H1471): This noun (H1471) refers to "a foreign nation; hence, a Gentile." Nehemiah's choice of this word emphasizes the profound irony and moral outrage of the situation. He and others had exerted significant effort and resources to redeem Jewish brethren from being sold into servitude among foreign nations, only for these same brethren to be sold back into a similar, if not worse, form of bondage by their own kinsmen. It highlights the betrayal of covenant identity and solidarity.
  • Sell (Hebrew, mâkar', H4376): This primitive root (H4376) means "to sell, literally (as merchandise, a daughter in marriage, into slavery), or figuratively (to surrender)." Its repetition in the verse ("sold unto the heathen" and "will ye even sell your brethren?") underscores 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, a profound act of betrayal against their shared heritage and God's law.

Verse Breakdown

  • "And I said unto them, We after our ability have redeemed our brethren the Jews, which were sold unto the heathen;": Nehemiah initiates his powerful rebuke by establishing a clear moral high ground. He reminds the wealthy nobles of the collective effort and personal sacrifice made by himself and others—presumably through their own resources, and perhaps with the support of the Persian king—to bring back Jewish exiles who had been sold into slavery in foreign lands. The phrase "after our ability" (H1767, day) emphasizes that this was not a trivial act but one that required significant effort, resources, and unwavering commitment. This sets up a profound and deliberate contrast with the nobles' current exploitative 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, highlighting their profound hypocrisy. 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 within the covenant community. This highlights the profound injustice and moral bankruptcy 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 (H2790, chârash) signifies conviction, shame, and the irrefutable power of righteous confrontation. The phrase "found nothing" (H1697, dâbâr) emphasizes their utter lack of a valid counter-argument or excuse.

Literary Devices

Nehemiah 5:8 effectively employs several literary devices to convey its powerful message and underscore the gravity of the situation. 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 stark contrast between "redeemed" (from foreign slavery) and "sell" (into kinsmen's slavery) creates a powerful Antithesis, highlighting the profound moral chasm between Nehemiah's actions and those of the nobles. This sharp juxtaposition underscores the gravity of their sin and the betrayal of their covenant identity. Furthermore, Nehemiah's statement carries significant Irony; those who should be protecting and uplifting their kinsmen are, in fact, exploiting and enslaving them, turning the very concept of "brotherhood" on its head. 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, signaling their guilt and the righteousness of Nehemiah's stand.

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 observance 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. It highlights that true spiritual revival must be accompanied by social transformation.

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 today. 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, perhaps through unchecked consumerism, predatory lending, or indifference to systemic inequalities? 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, and how might we be complicit?
  • What does Nehemiah's righteous 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 in our spheres of influence?
  • What does it mean to "redeem our brethren" in a contemporary context, and what practical steps can we take to live out that calling in our daily lives?

FAQ

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

Answer: The "selling" referred to in Nehemiah 5:8 was a direct consequence of severe debt and economic hardship within the post-exilic Jewish community. Due to famine, heavy taxes imposed by the Persian empire, and the general struggle to rebuild, many poorer Jews were forced to borrow money from their wealthier kinsmen to survive. 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. Nehemiah's outrage stems from the profound 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, highlighting a deep betrayal of covenant solidarity.

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). 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, where He declares His mission to "proclaim good news to the poor... to proclaim liberty to the captives." The shamed 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 (Romans 14:10-12). 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).

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Commentary on Nehemiah 5 verses 6–13

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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 6–13. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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