TRV
Translation
King James Version
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?
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?
World English Bible Messianic
Also I said, “The thing that you do is not good. Ought you not to walk in the fear of our God, because of the reproach of the nations our enemies?
Geneva Bible (1599)
I said also, That which ye do, is not good. Ought ye not to walke in the feare of our God, for the reproche of the heathen our enemies?
Young's Literal Translation
And I say, `Not good is the thing that ye are doing; in the fear of our God do ye not walk, because of the reproach of the nations our enemies?
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Commentary on Nehemiah 5 verses 6–13
6 ¶ And I was very angry when I heard their cry and these words.
7 Then I consulted with myself, and I rebuked the nobles, and the rulers, and said unto them, Ye exact usury, every one of his brother. And I set a great assembly against them.
8 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.
9 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?
10 I likewise, and my brethren, and my servants, might exact of them money and corn: I pray you, let us leave off this usury.
11 Restore, I pray you, to them, even this day, their lands, their vineyards, their oliveyards, and their houses, also the hundredth part of the money, and of the corn, the wine, and the oil, that ye exact of them.
12 Then said they, We will restore them, and will require nothing of them; so will we do as thou sayest. Then I called the priests, and took an oath of them, that they should do according to this promise.
13 Also I shook my lap, and said, So God shake out every man from his house, and from his labour, that performeth not this promise, even thus be he shaken out, and emptied. And all the congregation said, Amen, and praised the LORD. And the people did according to this promise.
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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SUMMARY
Nehemiah 5:9 encapsulates 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 Nehemiah 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., the 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). 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
Good (Hebrew, ṭôwb', H2896): This word, translated as "good" in the negative phrase "not good," encompasses a wide range of positive attributes, including that which is beautiful, excellent, beneficial, pleasant, or morally upright. In this context, Nehemiah's declaration that the nobles' actions are "not good" (Hebrew, lo' tov') serves as a direct moral judgment, indicating that their usurious practices are inherently wrong, displeasing to God, and detrimental to the covenant community. It signifies a departure from divine standards of justice and compassion.
Fear (Hebrew, yirʼâh', H3374): In the phrase "fear of our God," this term denotes a profound reverence, awe, and respectful submission to God. It is not merely terror but a deep recognition of God's holiness, power, and authority, which inspires obedience and a desire to live in accordance with His will. This "fear" is the foundation of true wisdom and righteous living, compelling believers to align their actions, including economic practices, with God's character and commands.
Reproach (Hebrew, cherpâh', H2781): This word signifies contumely, disgrace, public humiliation, and scorn. It implies a loss of honor or reputation, often resulting from blameworthy conduct. Nehemiah uses cherpâh to highlight the devastating public impact of the Jewish community's internal injustice. Their exploitation of one another not only violated God's law but also brought shame upon God's name and His people before their surrounding pagan enemies, undermining their witness and giving cause for mockery.
Verse Breakdown
"Also I said, It [is] not good that ye do": Nehemiah, acting as a righteous leader and governor, directly confronts the wealthy exploiters. His unequivocal declaration, "It is not good," serves as a firm moral condemnation. This judgment is rooted in divine standards, not merely social convention, pronouncing their actions as inherently wrong and contrary to the principles of God's covenant, particularly the laws against usury and exploitation.
"ought ye not to walk in the fear of our God": This clause presents the core appeal and the positive command. Nehemiah challenges the nobles to live consistently with their identity as God's covenant people. "Walking in the fear of our God" implies a lifestyle characterized by reverent obedience, ethical integrity, and adherence to God's laws, especially 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 concluding clause provides the crucial missional motivation for their ethical conduct. Nehemiah reminds them that their actions have significant 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 constantly observing, and the community's failure to live justly provides them with ammunition to mock God and His people, thereby hindering the very work of restoration and discrediting their faith.
Literary Devices
Nehemiah 5:9 powerfully employs several literary devices to convey its urgent 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.
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
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., the prohibition against usury; Leviticus 25:36-37). 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), and His teachings emphasized radical generosity and care for the poor (e.g., Luke 12:33). 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. Our integrity and compassion become a powerful testimony, fulfilling the very concern Nehemiah expressed for God's reputation among the nations.