Nehemiah 5:9

KJV

Also I said, It [is] not good that ye do: ought ye not to walk in the fear of our God because of the reproach of the heathen our enemies?

KJV (with Strong's)

Also I said {H559}, It is not good {H2896} that {H1697} ye do {H6213}: ought ye not to walk {H3212} in the fear {H3374} of our God {H430} because of the reproach {H2781} of the heathen {H1471} our enemies {H341}?

Complete Jewish Bible

I also said, "What you are doing is not good! You should be living in fear of our God, so that our pagan enemies won't have grounds for deriding us.

Berean Standard Bible

So I continued, “What you are doing is not right. Shouldn’t you walk in the fear of our God to avoid the reproach of our foreign enemies?

American Standard Version

Also I said, The thing that ye do is not good: ought ye not to walk in the fear of our God, because of the reproach of the nations our enemies?

Commentary

### SUMMARY
Nehemiah 5:9 captures Nehemiah's impassioned rebuke of the wealthy Jewish nobles and officials who were exploiting their impoverished brethren through usury and debt-slavery during the rebuilding of Jerusalem. He confronts their unethical practices, asserting that such conduct is morally reprehensible and a direct affront to God's standards. His core argument appeals to the fundamental principle of walking in the fear of God, emphasizing that their internal actions had severe external implications, bringing shame and disgrace upon the name of God before their surrounding pagan enemies.

### CONTEXT
* **Literary Context:** Nehemiah 5 marks a pivotal shift in the book's narrative. Chapters 1-4 detail the external opposition from figures like Sanballat and Tobiah, who mocked and threatened the rebuilding efforts. However, in chapter 5, the focus turns inward to a more insidious internal crisis. The desperate cries of the people (Nehemiah 5:1-5), burdened by famine, heavy Persian taxes, and the demands of rebuilding, reveal that their own wealthy countrymen were exploiting them through exorbitant interest rates, seizing their lands, and even enslaving their children. Nehemiah's righteous anger (Nehemiah 5:6) and subsequent confrontation (Nehemiah 5:7-8) directly precede this verse, where he articulates the theological and missional reasons why their actions are unacceptable. This internal conflict underscores that the integrity of the community was as crucial to God's purposes as the physical reconstruction of the walls.
* **Historical & Cultural Context:** The post-exilic Jewish community in Jerusalem faced immense hardship. They were a vulnerable minority under Persian rule, subject to imperial taxes and struggling with agricultural challenges, including famine. The Mosaic Law explicitly prohibited charging interest (usury) to fellow Israelites, especially the poor, recognizing the covenantal bond and the need for communal support (e.g., [Exodus 22:25](/exodus/22-25 "Exodus 22:25 - Law on Lending to the Poor")). However, the practice of taking collateral (fields, vineyards) and even debt-slavery (selling children) was a desperate measure for the poor and a lucrative, though unlawful, one for the rich. The "heathen our enemies" refers to the surrounding peoples like the Samaritans, Ammonites, and Arabs, who were constantly observing and criticizing the Jewish community, seeking any opportunity to discredit their God and their mission. The internal moral decay threatened to undermine their external witness and the very integrity of their faith.
* **Key Themes:** Nehemiah 5:9 encapsulates several profound themes central to the book and the broader biblical narrative. Firstly, it highlights **God's demand for social justice and ethical conduct** within His covenant community. The exploitation of the vulnerable is unequivocally condemned as "not good," reflecting God's character and His concern for the poor and oppressed. Secondly, the verse underscores the foundational importance of **"walking in the fear of our God."** This concept is not mere dread but a profound reverence, awe, and obedient respect for God's character and commands, which should translate into righteous living. It is the spiritual motivation for ethical behavior, as seen throughout wisdom literature (e.g., [Proverbs 9:10](/proverbs/9-10 "Proverbs 9:10 - The Fear of the Lord is the Beginning of Wisdom")). Thirdly, the phrase "because of the reproach of the heathen our enemies" emphasizes the critical theme of **witness and God's reputation.** The internal actions of God's people have external consequences; unethical behavior brings shame upon God's name among the pagan nations, hindering their mission and discrediting their faith. This concern for God's glory among the nations is a recurring motif in Old Testament prophecy and wisdom.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Fear (Hebrew, _yir'ah'_):** This word, often translated as "fear," carries a much richer meaning than mere terror. In the context of "fear of God" (`yir'at Elohim`), it signifies a profound reverence, awe, and respect that leads to obedient submission and moral uprightness. It is the recognition of God's holiness, power, and justice, which motivates a desire to please Him and avoid anything that would displease Him. It is the foundation of wisdom and right living, shaping one's character and actions.
* **Reproach (Hebrew, _cherpah'_):** This term denotes deep shame, disgrace, public humiliation, and scorn. It implies a loss of honor or reputation, often brought about by blameworthy conduct. In Nehemiah 5:9, `cherpah` emphasizes the devastating impact of the Jewish community's internal injustice on their collective witness and, by extension, on the reputation of God Himself before the surrounding pagan nations. Their actions were not merely private sins but public scandals.
* **Not good (Hebrew, _lo' tov'_):** While seemingly simple, this phrase carries significant ethical weight. It is a direct and unequivocal moral judgment, declaring the exploitation to be inherently wrong and contrary to God's will. It echoes language used in creation (e.g., [Genesis 2:18](/genesis/2-18 "Genesis 2:18 - It is Not Good for Man to Be Alone")) and throughout the Old Testament to denote that which is displeasing to God or harmful to His covenant community.

#### Verse Breakdown
* **"Also I said, It [is] not good that ye do":** Nehemiah, as the governor and a righteous leader, directly confronts the wealthy exploiters. His declaration "It is not good" serves as a firm moral condemnation, rooted in divine standards rather than mere social custom. He is not merely suggesting a better way but pronouncing a judgment on their actions as inherently wrong and contrary to the principles of God's covenant.
* **"ought ye not to walk in the fear of our God":** This is the core appeal and the positive command. Nehemiah challenges them to live consistently with their identity as God's people. "Walking in the fear of our God" implies a lifestyle of reverent obedience, ethical integrity, and adherence to God's laws, particularly those concerning justice and compassion for the vulnerable within the community. It calls for a fundamental reorientation of their priorities from self-interest to God-centered living.
* **"because of the reproach of the heathen our enemies?":** This clause provides the crucial missional motivation for their ethical conduct. Nehemiah reminds them that their actions have external implications. Their internal injustice brings public shame and scorn upon the Jewish community and, more importantly, upon the God they claim to serve. The "heathen enemies" are watching, and the community's failure to live justly provides them with ammunition to mock God and His people, hindering the very work of restoration and witness.

#### Literary Devices
Nehemiah 5:9 powerfully employs several literary devices to convey its message. The most prominent is the **Rhetorical Question** ("ought ye not to walk in the fear of our God because of the reproach of the heathen our enemies?"). Nehemiah does not expect a literal answer but uses the question to emphasize the obviousness of their moral failure and the clear path they should be taking. This device serves to challenge their conscience and highlight the self-evident nature of their obligation. There is also a strong element of **Juxtaposition**, contrasting the internal moral decay (exploitation of brethren) with the external scrutiny (reproach of enemies). This highlights the interconnectedness of private ethics and public witness. Finally, Nehemiah's appeal is a form of **Ethical Appeal (Ethos)**, drawing on their shared identity as God's covenant people and the implications of their actions for God's honor and reputation among the nations.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Nehemiah 5:9 is a powerful testament to the biblical truth that true spirituality is inseparable from social justice and ethical conduct. God's covenant with Israel established a community founded on principles of equity, compassion, and mutual care, especially for the poor and vulnerable. The "fear of God" was never meant to be a detached religious sentiment but a dynamic force that shapes every aspect of life, including economic interactions. When God's people fail to live justly, they not only violate His commands but also bring dishonor to His name before a watching world. This verse underscores that the integrity of God's people is paramount to their mission; their witness is compromised when internal injustice contradicts their claim to serve a righteous God. It reminds us that our collective actions reflect upon the character of the God we worship.

* [Exodus 22:25](/exodus/22-25 "Exodus 22:25 - Prohibition of Usury to the Poor")
* [Leviticus 25:36](/leviticus/25-36 "Leviticus 25:36 - Do Not Take Interest from Your Brother")
* [Deuteronomy 23:19](/deuteronomy/23-19 "Deuteronomy 23:19 - Lending to a Brother")

### REFLECTION AND APPLICATION
Nehemiah 5:9 offers a timeless and piercing challenge for believers and the church today. Our conduct, particularly within the community of faith and in our broader societal interactions, profoundly impacts our witness to a watching world. Unethical behavior, social injustice, or internal divisions among Christians can bring "reproach" upon the name of Christ, hindering the church's mission and giving critics reason to scoff. We are called to live with integrity, to "walk in the fear of our God," which means prioritizing justice, compassion, and the well-being of others, especially the vulnerable. This verse compels us to examine our own economic practices, our treatment of those less fortunate, and the consistency between our professed faith and our daily actions. It challenges us to ensure that our collective testimony reflects the righteous and loving character of God, glorifying Him and drawing others to His truth.

#### Questions for Reflection
* **In what specific ways might the internal conduct of believers or the church today bring "reproach" upon the name of Christ in our communities?**
* **How does a genuine "fear of God" translate into practical actions regarding economic justice, generosity, and care for the vulnerable in our modern context?**
* **What specific injustices or exploitations within our spheres of influence might God be calling us to confront, as Nehemiah bravely did?**
* **How can we, as individuals and as a community, ensure that our actions consistently reflect God's character and strengthen our collective witness?**

### FAQ

**What does "walking in the fear of our God" truly mean in this context?**

Answer: In Nehemiah 5:9, "walking in the fear of our God" means living a life characterized by reverent obedience, moral uprightness, and a deep respect for God's covenant commands. It's not about being terrified of God, but rather acknowledging His holiness, power, and justice, which motivates a desire to please Him and avoid anything that would displease Him. For the Israelites, this specifically included adhering to laws like those prohibiting usury and exploitation of the poor. It implies that their spiritual devotion should directly translate into ethical behavior, particularly in their economic and social interactions with fellow believers, ensuring that their actions align with God's righteous character.

**Why was charging interest such a big deal in ancient Israel?**

Answer: Charging interest (usury) to fellow Israelites was strictly prohibited by Mosaic Law (e.g., [Exodus 22:25](/exodus/22-25 "Exodus 22:25 - Lending to the Poor"); [Leviticus 25:36-37](/leviticus/25-36 "Leviticus 25:36-37 - No Interest on Loans")). This prohibition was rooted in the covenant relationship God had with Israel, where they were to function as a compassionate community, not exploit one another. Loans to the poor were often for survival, not investment, and charging interest would push the desperate deeper into poverty, potentially leading to debt-slavery. It violated the principle of brotherly love and communal solidarity that was foundational to their identity as God's people. While interest could be charged to foreigners, the internal community was to operate on principles of mutual support and generosity.

**How does Nehemiah 5:9 apply to modern economic systems and personal finance?**

Answer: While modern economic systems are complex and different from ancient agrarian societies, the underlying principles of Nehemiah 5:9 remain profoundly relevant. It calls believers to ethical conduct, social justice, and compassion in all financial dealings. This means avoiding exploitative practices, prioritizing fair treatment, and caring for the vulnerable. For individuals, it challenges us to consider if our financial decisions (investments, lending, spending) align with God's character and contribute to justice rather than oppression. For the church, it demands that we advocate for systemic justice, support the poor, and ensure that our internal economic practices reflect the "fear of God" and maintain a credible witness to a world often characterized by greed and injustice.

### CHRIST-CENTERED FULFILLMENT
Nehemiah 5:9, with its impassioned call to live in the "fear of our God" and avoid bringing "reproach" upon His name, finds its ultimate fulfillment and deepest meaning in Jesus Christ. While Nehemiah confronted the symptoms of a broken covenant community, Jesus came to establish a new covenant, transforming hearts from within. He perfectly embodied the "fear of God" through His complete obedience, selfless love, and unwavering commitment to justice, even to the point of death on the cross. Jesus consistently challenged economic exploitation and injustice, as seen in His cleansing of the temple (e.g., [Matthew 21:12-13](/matthew/21-12 "Matthew 21:12-13 - Jesus Cleanses the Temple")), and His teachings emphasized radical generosity and care for the poor (e.g., [Luke 12:33](/luke/12-33 "Luke 12:33 - Sell Your Possessions and Give to the Poor")). Through His atoning sacrifice, Christ bore the ultimate "reproach" of humanity's sin, removing the shame that separated us from God and enabling us to truly "walk in the fear of God" by the power of the Holy Spirit. The Church, as the body of Christ, is now called to live out these principles, demonstrating God's justice and love to the world, so that our conduct brings glory to His name and draws others to the saving knowledge of the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"). Our integrity and compassion become a powerful testimony, fulfilling the very concern Nehemiah expressed for God's reputation among the nations.

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 25:36

Take thou no usury of him, or increase: but fear thy God; that thy brother may live with thee.

1 Peter 2:12

Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by [your] good works, which they shall behold, glorify God in the day of visitation.

2 Samuel 12:14

Howbeit, because by this deed thou hast given great occasion to the enemies of the LORD to blaspheme, the child also [that is] born unto thee shall surely die.

Titus 2:5

[To be] discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed.

Proverbs 16:29

¶ A violent man enticeth his neighbour, and leadeth him into the way [that is] not good.

Acts 9:31

Then had the churches rest throughout all Judaea and Galilee and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied.

Proverbs 17:26

¶ Also to punish the just [is] not good, [nor] to strike princes for equity.