Session 4: Protect

Joseph Duerr

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Nehemiah 5:1–13

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Background

In chs. 4 and 6, Nehemiah deals with external threats to the community in Jerusalem. Here, he is faced with an internal crisis: economic inequality. Two factors are explicitly blamed for economic hardships in Judah: famine (v. 3) and heavy taxation (v. 4). With a famine happening, demand for food undoubtedly would have inflated prices. The work of rebuilding the wall may also have contributed since people would have had less time for agriculture.

There are three groups negatively affected by these hardships:

those who apparently owned no land (v. 2);

those who owned some land but were being forced to mortgage it (v. 3);

and those who did not have the means to pay taxes (v. 4).

All three groups were forced to go into debt to survive, thus putting their future in jeopardy. As governor, Nehemiah needed to strengthen the community of returned Jewish exiles by acting on behalf of the impoverished among them. The wealthier members of the community were taking advantage of the situation to enrich themselves (vv. 7–8). Nehemiah orders them to stop their unfair lending practices and restore the property they acquired unethically (vv. 9–13).

According to the existing text, the primary causes of the general poverty were three:—1. Over-population (ver. 2); 2. A recent famine (ver. 3); and, 3. The weight of taxation, arising from the large amount annually demanded from the province by the Persians in the way of tribute (ver. 4). As there is no reason to suppose that the tribute had been augmented recently, this cause must be viewed as constant.

Some (of each class probably) had already been compelled to obtain supplies by selling sons, and even daughters, as servants, and saw no resource but to sell others of their children. Moreover, contrary to the Mosaic law, heavy interest was being charged for the loans. The rich were taking advantage of the necessities of their poorer brethren to enrich themselves yet more, regardless of the suffering and humiliation they were inflicting. The sufferers felt and said that they were of the same flesh and blood as their rich oppressors, and their children as dear to them.

Can we separate who we are from what we do? Keep this thought as we go thru this study.

Internal difficulties, and Nehemiah’s mode of meeting them (ch. 5:1–13). While the building of the wall was in progress, but not, so far as it is stated, in direct connection with the employment of the mass of the people in unremunerative labour, internal evils showed themselves which demanded prompt attention and remedy. Complaints were made to Nehemiah by large numbers of the lower orders, both men and women—the shrill voices of the latter rising to the intensity of a “great cry” (ver. 1)—to the effect that the oppression of the rich and great, combined with some other permanent or temporary causes, was depriving them of their houses and plots of land, and forcing them to sell their sons and their daughters into slavery (vers. 2–5). According to the existing text, the primary causes of the general poverty were three:—1. Over-population (ver. 2); 2. A recent famine (ver. 3); and, 3. The weight of taxation, arising from the large amount annually demanded from the province by the Persians in the way of tribute (ver. 4). As there is no reason to suppose that the tribute had been augmented recently, this cause must be viewed as constant. The over-population may have arisen, in part, from the influx of immigrants, in part from the narrow extent of the territory which the returned tribes had been allowed to occupy (Ewald, ‘History of Israel,’ vol. v. pp. 80, 115, &c.). The famine, which has been attributed to the calling off of the people from their ordinary employments (ibid. p. 152), can scarcely have had this as its main origin if the whole work was begun and ended, as Nehemiah tells us it was (ch. 6:15), in less than two months; but supposing that already there was a scarcity produced by bad harvests, as in Haggai’s time (Haggai 1:9–11), it may have been aggravated by this circumstance. The entire result was that the poorer classes were compelled, first of all, to mortgage their houses and such lands as they possessed (ver. 3), and secondly to pledge the persons of their sons and daughters (ver. 5), in order to raise money, with the near prospect of having to allow them to become slaves if they were unable to repay their creditor at the time appointed. Under these circumstances they appealed to the new governor, probably not long after his arrival, for relief. The appeal placed him in a position of great difficulty. He was not rich enough to take upon himself the whole burthen; and though he himself, and also his brothers and personal attendants, did lend freely, out of their private store, money and grain (ver. 10, with comment), yet this was far from being enough—it did not go to the root of the evil. Had he stopped at this point and done no more, the distress would have continued, and with it the discontent—the mass of the population would have held aloof from him in sullen anger, and his whole undertaking might have been frustrated. On the other hand, it was impossible for him, under the Persian system of government, to carry matters with a high hand, as a Grecian lawgiver might have done, and order a general cancelling of debts. He could only have recourse to persuasion, argument, and personal influence. He therefore, first of all, spoke to the “nobles,” who were the money-lenders, rebuked them, and endeavoured to induce them to desist from their malpractices (ver. 7); but failing to produce in this way any considerable effect, he brought the matter before an assembly of the people (ibid.). There, he first shamed the nobles by alleging his own contrary example, and then called on them, “for the fear of God and because of the reproach of the heathen,” to restore the forfeited lands and houses to their former owners, repay all that they had received in the way of interest on the money lent, and give up the entire practice of lending money upon pledge or mortgage (vers. 7–11). Moved by this public appeal, the nobles intimated their consent, whereupon he made them clench their promise by an oath (ver. 12), adding on his own part a malediction if the oath were not observed, which was hailed with acclaim by the people. Thus the whole matter was brought to a happy conclusion—the promise made was kept—“the people,” i. e. the whole nation, nobles included, “did according to this word” (ver. 13).

Let’s go to

Nehemiah 5:1–5 ESV

1 Now there arose a great outcry of the people and of their wives against their Jewish brothers. 2 For there were those who said, “With our sons and our daughters, we are many. So let us get grain, that we may eat and keep alive.” 3 There were also those who said, “We are mortgaging our fields, our vineyards, and our houses to get grain because of the famine.” 4 And there were those who said, “We have borrowed money for the king’s tax on our fields and our vineyards. 5 Now our flesh is as the flesh of our brothers, our children are as their children. Yet we are forcing our sons and our daughters to be slaves, and some of our daughters have already been enslaved, but it is not in our power to help it, for other men have our fields and our vineyards.”

So what’s going on here? Take a look at

I. The loud complaint made (vers. 1–5). A large number of the people “and of their wives” came to Nehemiah and complained bitterly of their condition, and of the extortion to which they were subjected by their rich and noble brethren. The complainers were of three classes. Some who were originally poor found themselves, with large families, unable to obtain food for them on account of the pressure of the times. They desired that corn might be distributed among them. Others had borrowed money to obtain food, and given up their lands and houses in pledge. A third class had taken a like course to enable them to pay the taxes of the Persian monarch.

Deuteronomy 23:19–20 ESV

19 “You shall not charge interest on loans to your brother, interest on money, interest on food, interest on anything that is lent for interest. 20 You may charge a foreigner interest, but you may not charge your brother interest, that the Lord your God may bless you in all that you undertake in the land that you are entering to take possession of it.

Deuteronomy 15:7–11 ESV

7 “If among you, one of your brothers should become poor, in any of your towns within your land that the Lord your God is giving you, you shall not harden your heart or shut your hand against your poor brother, 8 but you shall open your hand to him and lend him sufficient for his need, whatever it may be. 9 Take care lest there be an unworthy thought in your heart and you say, ‘The seventh year, the year of release is near,’ and your eye look grudgingly on your poor brother, and you give him nothing, and he cry to the Lord against you, and you be guilty of sin. 10 You shall give to him freely, and your heart shall not be grudging when you give to him, because for this the Lord your God will bless you in all your work and in all that you undertake. 11 For there will never cease to be poor in the land. Therefore I command you, ‘You shall open wide your hand to your brother, to the needy and to the poor, in your land.’

Deuteronomy 15:1–18 ESV

1 “At the end of every seven years you shall grant a release. 2 And this is the manner of the release: every creditor shall release what he has lent to his neighbor. He shall not exact it of his neighbor, his brother, because the Lord’s release has been proclaimed. 3 Of a foreigner you may exact it, but whatever of yours is with your brother your hand shall release. 4 But there will be no poor among you; for the Lord will bless you in the land that the Lord your God is giving you for an inheritance to possess— 5 if only you will strictly obey the voice of the Lord your God, being careful to do all this commandment that I command you today. 6 For the Lord your God will bless you, as he promised you, and you shall lend to many nations, but you shall not borrow, and you shall rule over many nations, but they shall not rule over you. 7 “If among you, one of your brothers should become poor, in any of your towns within your land that the Lord your God is giving you, you shall not harden your heart or shut your hand against your poor brother, 8 but you shall open your hand to him and lend him sufficient for his need, whatever it may be. 9 Take care lest there be an unworthy thought in your heart and you say, ‘The seventh year, the year of release is near,’ and your eye look grudgingly on your poor brother, and you give him nothing, and he cry to the Lord against you, and you be guilty of sin. 10 You shall give to him freely, and your heart shall not be grudging when you give to him, because for this the Lord your God will bless you in all your work and in all that you undertake. 11 For there will never cease to be poor in the land. Therefore I command you, ‘You shall open wide your hand to your brother, to the needy and to the poor, in your land.’ 12 “If your brother, a Hebrew man or a Hebrew woman, is sold to you, he shall serve you six years, and in the seventh year you shall let him go free from you. 13 And when you let him go free from you, you shall not let him go empty-handed. 14 You shall furnish him liberally out of your flock, out of your threshing floor, and out of your winepress. As the Lord your God has blessed you, you shall give to him. 15 You shall remember that you were a slave in the land of Egypt, and the Lord your God redeemed you; therefore I command you this today. 16 But if he says to you, ‘I will not go out from you,’ because he loves you and your household, since he is well-off with you, 17 then you shall take an awl, and put it through his ear into the door, and he shall be your slave forever. And to your female slave you shall do the same. 18 It shall not seem hard to you when you let him go free from you, for at half the cost of a hired worker he has served you six years. So the Lord your God will bless you in all that you do.

What does the term “righteous anger” mean to you?

Verses

5:1 Nehemiah’s story of the restoration is not triumphalistic, for it tells of serious shortcomings in the community. great outcry. This is typical language of protest under oppression (see Ex. 2:23). The people are the rank and file of the Jews. And of their wives adds to the picture of families made desperate by hunger. Jewish brothers shows the strong bond among all Israelites, such that, by Mosaic law, none should permanently enslave or exploit another (see Deut. 15:1–18).

5:1 A cry of distress. The people again fear for their lives (v. 2; compare Exod 3:9).

We can know for sure that our anger or indignation is righteous when it is directed toward what angers God Himself. Jesus expressed righteous anger over the sins of the people (; ; ). But His anger was directed at sinful behaviors and unmistakable injustice. However, we are also taught to be careful in our anger, that we do not sin. “Be angry and do not sin; do not let the sun go down on your anger, and give no opportunity to the devil” (). We should check our attitude as well as our motive before becoming angry with others.

Jesus expressed righteous anger over the sins of the people (; ; ). But His anger was directed at sinful behaviors and unmistakable injustice. However, we are also taught to be careful in our anger, that we do not sin. “Be angry and do not sin; do not let the sun go down on your anger, and give no opportunity to the devil” (). We should check our attitude as well as our motive before becoming angry with others.

However, we are also taught to be careful in our anger, that we do not sin. “Be angry and do not sin; do not let the sun go down on your anger, and give no opportunity to the devil” (). We should check our attitude as well as our motive before becoming angry with others.

Persians used revenue from taxation to build their empire.

5:2 The people in this group seem to have no means of obtaining grain—perhaps because they are not land holders and thus have no way of growing food on their own.

Ver. 2.—There were that said, We, our sons, and our daughters, are many. Those who had large families were foremost in making complaint. They found their numerous progeny not the blessing that abundant offspring is ordinarily reckoned in Holy Scripture, but a burthen and an anxiety. Therefore we take up corn for them. We are obliged to get corn for them, or they would die, and have to run in debt for it. Corn, wine, and oil seem to have been lent, no less than money (ver. 11).

5:3 We are mortgaging, that is, raising money by temporarily forfeiting the use and fruit of their property, which means that they also risk becoming insolvent. Some are borrowing to pay the heavy tax on produce levied by the Persians.

5:3 In this time of famine, small landowners were being forced to give up their means of subsistence in order to get food in the short term.

One of the staples of Israel’s economy. The nation was famous for its wine—especially the area surrounding Gibeon, situated just north of Jerusalem.

Poor harvests were common in the postexilic period (Hag 1:5–6, 10–11; 2:15–16, 19; Mal 3:9–12).

Persians used revenue from taxation to build their empire.

5:4 Refers to a property or real estate tax. Persians used revenue from taxation to build their empire.

The Persians were famous for wars and building projects, which drained the national treasury. Earlier empires, such as the Hittites, Assyrians, and Egyptians, relied on tribute paid by conquered territories. Unwilling to rely on such an unstable practice, the Babylonians created a system of taxation. Successive empires, including the Persians, Greeks, and Romans, followed Babylonian practice.

How does relate to what is going on?

5:5 our flesh … our brothers. The complaint emphasizes the close relationship among Israelites (see note on v. 1). forcing our sons and our daughters to be slaves. Temporary debt-slavery (but not permanent chattel-slavery) was permitted in Mosaic law among Israelites, and was often the only way a debt could be paid, either after six years (Deut. 15:12) or at the Year of Jubilee (Lev. 25:39–40). But even this practice might hit families hard in the current situation; there is also a suggestion that those taken into debt-slavery are not being treated properly.

1 Corinthians 12:21–26 ESV

21 The eye cannot say to the hand, “I have no need of you,” nor again the head to the feet, “I have no need of you.” 22 On the contrary, the parts of the body that seem to be weaker are indispensable, 23 and on those parts of the body that we think less honorable we bestow the greater honor, and our unpresentable parts are treated with greater modesty, 24 which our more presentable parts do not require. But God has so composed the body, giving greater honor to the part that lacked it, 25 that there may be no division in the body, but that the members may have the same care for one another. 26 If one member suffers, all suffer together; if one member is honored, all rejoice together.

1 Corinthians 12:14–26 ESV

14 For the body does not consist of one member but of many. 15 If the foot should say, “Because I am not a hand, I do not belong to the body,” that would not make it any less a part of the body. 16 And if the ear should say, “Because I am not an eye, I do not belong to the body,” that would not make it any less a part of the body. 17 If the whole body were an eye, where would be the sense of hearing? If the whole body were an ear, where would be the sense of smell? 18 But as it is, God arranged the members in the body, each one of them, as he chose. 19 If all were a single member, where would the body be? 20 As it is, there are many parts, yet one body. 21 The eye cannot say to the hand, “I have no need of you,” nor again the head to the feet, “I have no need of you.” 22 On the contrary, the parts of the body that seem to be weaker are indispensable, 23 and on those parts of the body that we think less honorable we bestow the greater honor, and our unpresentable parts are treated with greater modesty, 24 which our more presentable parts do not require. But God has so composed the body, giving greater honor to the part that lacked it, 25 that there may be no division in the body, but that the members may have the same care for one another. 26 If one member suffers, all suffer together; if one member is honored, all rejoice together.

5:5 In the ancient Near East, individuals sold themselves or their children into the service of a creditor to pay off debts, a practice known as debt slavery. Old Testament law stipulates that debt slaves would be released from their duties when the debt was paid off or at the seventh year (Exod 21:2; Deut 15:12). Leviticus orders the release of debt slaves at the Year of Jubilee (Lev 25:39–41).

Ver. 5.—Our flesh is as the flesh of our brethren. We love our own flesh and blood, poor as we are, just as much as do our richer brethren; our children are as dear to us as theirs to them. The necessity which compels us to bring into bondage our sons and our daughters is therefore most grievous to us. Some of our daughters are brought into bondage already. On the power of fathers to sell their daughters, see Exod. 21:7. Neither is it in our power to redeem them. Literally, “nor is aught in the power of our hands” (see Gen. 31:29). We have no remedy; it is not in our power to effect any change.

Selfishness is not confined to any class. Those, however, who from their circumstances have acquired most of intelligence and culture, and have most power individually, may be expected to take the lead in the understanding and practical application of the truths and duties just stated. In doing so they will show a tender consideration for the feelings of the poor; they will be concerned for their elevation, improvement, and salvation; they will not use their advantages selfishly or hardly (even though legally); they will not push too far the doctrines of political economy, and feel quite content to swell their own fortunes by giving helpless people starvation wages, or lending money at rates ruinous to the borrower, merely because the law of “supply and demand” justifies them; their power will be used to rebuke, restrain, and remedy oppression; to protect and aid the weak; to soften the inequalities of life by kindness and thoughtful charity; and, generally, to bless others rather than aggrandise themselves. In thus acting they will obey the dictates of prudence as well as those of Christianity, and will aid in uniting society by bonds stronger far than Acts of Parliament, armies, or police regulations—bonds which the strain of the most calamitous times will not burst asunder.

Ver. 5.—Human equality. “Yet now our flesh is as the flesh of our brethren, our children as their children.” The doctrines of the kinship and equality of all classes of men have a terrible sound when they come from the lips of a starving multitude in times of general distress, and are likely to assume in their minds an exaggerated form, and be pushed to dangerous extremes; but they contain substantial truth, notwithstanding, which, in order that it may not be perverted to evil in troublous times, should be well learnt, and pondered, and applied to practice in quiet times by those who are raised above their fellows in wealth and position.

1cor12.14

Go to

Nehemiah 5:6–11 ESV

6 I was very angry when I heard their outcry and these words. 7 I took counsel with myself, and I brought charges against the nobles and the officials. I said to them, “You are exacting interest, each from his brother.” And I held a great assembly against them 8 and said to them, “We, as far as we are able, have bought back our Jewish brothers who have been sold to the nations, but you even sell your brothers that they may be sold to us!” They were silent and could not find a word to say. 9 So I said, “The thing that you are doing is not good. Ought you not to walk in the fear of our God to prevent the taunts of the nations our enemies? 10 Moreover, I and my brothers and my servants are lending them money and grain. Let us abandon this exacting of interest. 11 Return to them this very day their fields, their vineyards, their olive orchards, and their houses, and the percentage of money, grain, wine, and oil that you have been exacting from them.”

II. The duties which arise from it. 1. What they are. (1) Mutual respect and good will. “Honour all men,” as human beings. “Love the brotherhood,” as fellow Christians. “Thou shalt love thy neighbour as thyself,” for he equally deserves love. (2) Mutual consideration and sympathy. Men the most unlike in many respects ought to be able, much better than they often do, to understand each other, and enter into each other’s feelings, because of their essential likeness. And they should consider one another, that they may appreciate and sympathise with each other. These rich creditors would not have dealt so hardly with their poor debtors if they had tried to realise what the loss of all property and the sale of their children would have been to themselves. (3) Mutual helpfulness. Men are made of various capacities and conditions that they may form in society a more perfect unity, and be able to serve one another the better (comp. 1 Cor. 12:14–26). 2. By whom owing. The poor are bound thus to feel and act to the rich, as well as the rich to the poor; the employed to the employer, as well as the employer to the employed, and the former are as likely to neglect these duties as the latter. Selfishness is not confined to any class. Those, however, who from their circumstances have acquired most of intelligence and culture, and have most power individually, may be expected to take the lead in the understanding and practical application of the truths and duties just stated. In doing so they will show a tender consideration for the feelings of the poor; they will be concerned for their elevation, improvement, and salvation; they will not use their advantages selfishly or hardly (even though legally); they will not push too far the doctrines of political economy, and feel quite content to swell their own fortunes by giving helpless people starvation wages, or lending money at rates ruinous to the borrower, merely because the law of “supply and demand” justifies them; their power will be used to rebuke, restrain, and remedy oppression; to protect and aid the weak; to soften the inequalities of life by kindness and thoughtful charity; and, generally, to bless others rather than aggrandise themselves. In thus acting they will obey the dictates of prudence as well as those of Christianity, and will aid in uniting society by bonds stronger far than Acts of Parliament, armies, or police regulations—bonds which the strain of the most calamitous times will not burst asunder.

Nehemiah is angry. What do you think is at stake here for the nation of Israel? Look back at a critical moment in regarding the decree of Rehoboam and see if the potential here is similar.

What does the term “righteous anger” mean to you?

1 Kings 12:10–11 ESV

10 And the young men who had grown up with him said to him, “Thus shall you speak to this people who said to you, ‘Your father made our yoke heavy, but you lighten it for us,’ thus shall you say to them, ‘My little finger is thicker than my father’s thighs. 11 And now, whereas my father laid on you a heavy yoke, I will add to your yoke. My father disciplined you with whips, but I will discipline you with scorpions.’ ”

This conflict posed a threat not only to the rebuilding project but to the unity of the community of returned exiles. Societal mistreatment originally tore the nation apart when Jeroboam led the 10 northern tribes to secede from the rule of Rehoboam ().

What does the term “righteous anger” mean to you?

What can we learn from what Nehemiah does in verse 7?

Ver. 7.—Self-consultation “Then I consulted with myself.” The power of consulting with himself is one of the chief things which distinguish men from brutes. A man can be both the subject and the object of his own thought; as if there were in him two persons—one thinking, feeling, suggesting, &c.; the other observing the processes, judging of their worth, and determining accordingly. “My heart consulted with me,” says Nehemiah (translating literally). “Commune with your own heart,” says the Psalmist (Ps. 4:4). The exercise of this power of self-consultation, or reflection, is of the utmost importance to the wise direction of our lives. “A reflecting mind,” says an ancient writer, “is the spring and source of every good thing;” although it must be acknowledged that it may become the source of the worst wickedness. For the evil which is deliberately planned is far worse than that which is unpremeditated.

II. The effect on Nehemiah of this complaint. “I was very angry” (ver. 6). A very just anger; the anger of a righteous man at flagrant wrong; of a noble and generous spirit at base rapacity; of a lover of the people, who was making great sacrifices for their good, against those who cared not for the welfare of the community, so that they could accumulate wealth for themselves and their families; of one who feared God, that his name should be dishonoured by the very people whose mission was to exalt it.

Vers. 6, 7.—Righteous anger. “And I was very angry when I heard their cry and these words. Then I consulted with myself, and I rebuked the nobles, and the rulers.” Anger is always dangerous, often evil. The anger is sinful which has its root in selfishness, which is excited by slight causes, or is blended with hatred, or issues in malice or revenge, or lasts long in any form. But there is an anger which is righteous, and the absence of which, so far from being a commendable meekness, may be occasioned by indifference to great principles, and to the general welfare of men. The text illustrates—

I. The nature of righteous anger. 1. Whence it springs. Love to God and man; love to righteousness, hatred of sin. 2. By what it is excited. (1) Flagrant wrong-doing, (2) consequent injury to society, and (3) counteraction of efforts for its good.

II. Its uses. To stimulate to—1. The rebuke and restraint of evil-doers. 2 Efforts for their reformation. 3. The discovery and application of remedies for the mischief they have wrought.

III. Its best preservative from evil. Reflection before acting. “I consulted with myself.” No passion more demands self-control, that it run not to excess, nor hurry into unwise and sinful words and deeds. A pause to consider, and the exercise of reflection itself, will supply the needful corrective, and enable us so to govern and guide our anger that it may subserve the ends for which this passion was given.

5:7 The Hebrew term used here, arivoh, has legal-judicial significance. The prophets often used this term to describe Yahweh’s covenantal lawsuit against those guilty of breaking His laws (e.g., Isa 3:13; Jer 2:9; Hos 4:1; Mic 6:1).

Riv WSOTDICT

Nehemiah courageously opposes the selfish behavior of the strong in the community. This kind of unjust treatment of the weak was in part what led to the exile in the first place (Isa 5:8–10).

Old Testament law forbade the Israelites from charging interest when making loans to fellow Jews (Exod 22:25).

5:7 The nobles and the officials within the Jewish community are accused of oppressing their own people, showing that the danger to the community comes not only from outside but also from within. Oppression of the weak by the strong had been one of the reasons for God’s anger that had brought about the exile (see Isa. 5:7, 8–10; Amos 2:6–8). exacting interest. While property might be taken in pledge, pending repayment of a loan, taking interest from a fellow Israelite who borrowed out of poverty and need was forbidden (Deut. 23:19–20).

5:7 God’s law through Moses forbids exacting interest from a fellow Israelite (Ex. 22:25; Lev. 25:36). The help to the poor anticipates the church’s helping the poor (Acts 2:44–45; 4:32–37; 2 Cor. 9:6–15) on the basis of God’s generosity in Christ (2 Cor. 8:9; 9:15).

Ver. 7.—I rebuked the nobles, and the rulers, and said unto them, Ye exact usury. So the Vulgate, and most commentators; but Bertheau has shown that the expression used, which is peculiar to Nehemiah, can not have this meaning, since it is not the taking of usury that has been complained of, or that Nehemiah is especially anxious to stop, but the lending of money upon the security of lands, houses, or children, with its consequences, the forfeiture of the lands and houses, with the enslavement of the children. He therefore translates, “I rebuked the nobles, and the rulers, and said unto them, Ye lend upon pledge.” I set a great assembly against them. It is evident that Nehemiah’s rebuke had no effect. The nobles gave him no reason to think that they would change their conduct. He was therefore compelled to bring the matter before the people; not that they had any legal power, but he felt that the nobles might be ashamed or afraid to continue their oppression when it was openly denounced by the chief civil ruler in the hearing of a great assembly of their countrymen.

How can we apply verse 9 to us today?

II. The conditions of successful self-consultation. 1. That it be conducted with the aid of the best advisers. The two within us consulting must call in a third—the all-wise God (comp. Ps. 25:4, 5; 139:23, 24). And all that can help us to the understanding of his will should be welcomed. 2. That it be accompanied with serious purpose. To do what is seen to be right and wise. “If any man wills to do his will, he shall know,” &c. 3. That it be followed by corresponding practice. Consideration may be too prolonged. Some go through life “considering,” or pretending to do so, as to the plainest duties; perhaps also they “resolve and re-resolve,” yet “die the same.”

5:8 our Jewish brothers. See vv. 1, 5. Nehemiah stresses this kinship in order to drive home the people’s neglect of this great principle underlying the law. sold … sell … sold. In his anger, Nehemiah brings out the irony of the Jews being redeemed from exile only to be sold into slavery by their own brothers.

5:8 Wealthy Jews made an effort to buy back many of the Jewish descendants of those originally taken into slavery by the Assyrians and Babylonians. Such efforts made the return of these slaves to Jerusalem possible.

Nehemiah 5:9 ESV

9 So I said, “The thing that you are doing is not good. Ought you not to walk in the fear of our God to prevent the taunts of the nations our enemies?

Ver. 8.—We after our ability have redeemed our brethren. “We,” here, may be either “we Jews of the captivity,” in contrast with “you who have long returned from it,” or “we of my house and household.” (equivalent to the “I, my brethren, and my servants” of ver. 10), in contrast with “you rich Jews not of my household.” Nehemiah must appeal to a well-known fact, that he and others had been in the habit of redeeming enslaved Jews among the heathen. Will ye even sell your brethren? An argumentum ad verecundiam. Will ye do the exact opposite? Cause your brethren to be sold into slavery? And not to heathen masters, but to men of their own nation, unto us? Roman creditors, if they sold their debtor slaves, were required by law to sell them across the Tiber—to men of a different race. It was felt to add to the indignity of the slave condition that one should have to serve one’s own countryman, recently one’s equal and (perhaps) acquaintance. They held their peace, and found nothing to answer. Or, “found never a word.” The argument told. It admitted of no reply. The nobles were ashamed, and had not a word to say.

Ver. 9.—Avoidance of reproach. “Ought ye not to walk?” &c. The “reproach’ spoken of here is supposed by some to be that arising from the feeble condition of the Jews, which the conduct of these extortioners was likely to perpetuate and increase. Better, however, to interpret it of the just reproach which such conduct would occasion.

I. Reproaches of men which are not to be regarded. Those which are directed against—1. The Christian faith. 2. Christian confession. The bold acknowledgment of Christ. 3. Christian life and work. “Fear ye not the reproach of men,” &c. (Isa. 51:7. See also Rom. 15:3; Heb. 11:26).

Ver. 9.—Also I said. To silence the nobles was not enough. To shame them was not enough. What was wanted was to persuade them. Nehemiah therefore continued his address. It is not good that ye do. It is not good in itself, apart from any contrast with what I have been doing. Ought ye not to walk—or, literally, “will ye not walk”—in the fear of our God? Will ye not really “fear God and keep his commandments,” not in the letter only, but in the spirit? Will ye not cease to oppress your brethren? Will ye not deal kindly and gently with them? Because of the reproach of the heathen our enemies.

II. Reproaches that should be regarded. Those which are directed against manifest inconsistencies between our faith and our life, our professions and our practices. Men of the world can understand our religion sufficiently to discern wherein we fail. Their judgment of some things in our conduct may be just, and is then fitted to quicken our consciences and lead us to improvement. “Fas est et ab hoste doceri.” We should be careful not to give just “occasion to the enemies of the Lord to blaspheme,” for the sake of the credit of religion, the good of enemies themselves, and of other men who may be well disposed, but to whom our inconsistencies are a stumbling-block. Amongst the occasions of just reproach may be named—1. Untruthfulness and dishonesty in worldly transactions. 2. Insincerity and cant in religious utterances. 3. Selfishness and self-indulgence. 4. Dissension and contention among Christians. 5. Censoriousness. 6. Gloominess. As contrasted with our representations of the happiness of religion. 7. Worldly ambition or policy in Church life and work.

How can we apply verse 9 to us today?

5:9 fear of our God. See note on 1:11. taunts. See 4:1–4.

If the mere fear of God, the desire to escape his displeasure and win his approval, is not enough, will not the thought of the light in which you will appear to the heathen influence you? You make a profession of religion; you claim to be actuated by high motives; to be merciful, compassionate, and self-denying.

If they see you as keen after gain as any of themselves, as regardless of others, as pitiless and oppressive, what a reproach will not this bring on your religion! What a proof will it not seem to be that you are no better than your neighbours, and your religion, therefore, no whit superior to theirs!

Nehemiah 5:10–11 ESV

10 Moreover, I and my brothers and my servants are lending them money and grain. Let us abandon this exacting of interest. 11 Return to them this very day their fields, their vineyards, their olive orchards, and their houses, and the percentage of money, grain, wine, and oil that you have been exacting from them.”

What leadership trait does Nehemiah demonstrate in verses 10-11?

5:10 Nehemiah admits that he and his closest associates are implicated in the injustice and therefore presents his moral challenge as something to which he himself must respond.

5:11–12 Return … their fields. This appeal not only commands a return of the interest that was illegitimately seized, but is apparently a general amnesty, occasioned by the crisis and going beyond the provisions for debt-release () or jubilee (), since it is to be done without delay. The people agree, and solemnly undertake to keep their word.

Ver. 10.—I likewise … might exact of them. Rather, “have lent them.” I and mine have advanced to the poorer classes, in this period of their distress, money and corn; but not as you have, not upon security. Let us then, all of us, you as well as I, henceforth relinquish this practice of mortgaging and pledge-taking.

Go to

5:11 The chief agricultural products of Israel (e.g., Deut 7:13).

Nehemiah 5:12–13 ESV

12 Then they said, “We will restore these and require nothing from them. We will do as you say.” And I called the priests and made them swear to do as they had promised. 13 I also shook out the fold of my garment and said, “So may God shake out every man from his house and from his labor who does not keep this promise. So may he be shaken out and emptied.” And all the assembly said “Amen” and praised the Lord. And the people did as they had promised.

Probably refers to the amount of interest commonly charged by the creditors. A one percent monthly interest rate equals a 12 percent annual rate.

Ver. 11.—Restore, I pray you, &c. Nay, more. Let us not only give up this practice in the future, but let us remedy its evils in the past. You are in possession of lands and houses that have become yours through these mortgages, and you have received a heavy interest on the sums of money, or on the corn, wine, and oil that you have advanced. I bid you restore it all. Give back at once the houses and the lands that you will in any case have to restore in the year of jubilee. Give back the interest that you have illegally taken, and so, as far as is possible, undo the past; make restitution of your ill-gotten gains, relinquish even your legal rights, and become self-denying patriots, instead of tyrants and oppressors.

Notice that this was much more than a simple suggestion of action

5:11–12 Return … their fields. This appeal not only commands a return of the interest that was illegitimately seized, but is apparently a general amnesty, occasioned by the crisis and going beyond the provisions for debt-release (Deut. 15:1–11) or jubilee (Leviticus 25), since it is to be done without delay. The people agree, and solemnly undertake to keep their word.

The promise was sweeping in its terms, and probably not insincere; but Nehemiah mistrusted all sudden impulses. He would have something more than a promise. Then called I the priests, and took an oath of them (the nobles), that they should do according to this promise. i. e. he swore the nobles, in the sacred presence of the priests, to the performance of the promise which they had made.

What do you think “shook out the fold” means? Look at Paul’s actions in upon preaching Christ to the Jews

Acts 18:6 ESV

6 And when they opposed and reviled him, he shook out his garments and said to them, “Your blood be on your own heads! I am innocent. From now on I will go to the Gentiles.”

5:13 shook out the fold. A symbolic action matching the words of the curse that follow. So may God shake out. This type of curse-formula was a solemn, conventional way of compelling commitment to a course of action. By saying Amen, the whole assembly took upon itself the terms of Nehemiah’s curse.

Nehemiah’s symbolic act meant to show the nation that if they disobeyed God, He would shake them out just like this garment. They would have nothing of value left after Yahweh was finished judging them.

He prays that whosoever departs from his promise given may be cast forth a homeless wanderer, emptied of all his possessions, as empty as the fold in his own dress, which he first gathers into a sort of bag or pocket, and then throws from him and so empties out.

them to give up to their owners the property they held in pledge, and cease to require interest on the money due to them (ver. 11).

I. By care in making them. 1. With right understanding of their import. 2. With deep conviction of the truths and duties to which they relate. 3. With due deliberation. Not hastily, under the influence of passing emotion, but carefully considering what they involve, and counting the cost of keeping them. 4. Of free and hearty choice. Not merely because of pressing solicitations from others. 5. In dependence on the grace of the Holy Spirit. With consciousness of weakness, and humble reliance on God and prayer to him.

Takeaways

II. By frequent remembrance and renewal of them. “O my soul, thou hast said unto the Lord, Thou art my Lord.” “Thy vows are upon me, O God.” “I have sworn, and I will perform it, that I will keep thy righteous judgments.” Such exercises are especially suitable: 1. In anticipating and celebrating the Lord’s Supper. 2. When assailed by powerful temptations. 3. When called to difficult duties. Such as, though requiring toil and self-denial, are involved in our professed consecration to God.

III. By constant watchfulness and prayer. In conclusion, notice—1. The blessedness of those who do according to their promises to God. He will fulfil his promises to them. 2. The guilt of unfulfilled promises. 3. The comfort, under the sense of partial failure, which arises from the Divine compassion and readiness to forgive. “For in many things we offend all.” But our God knows and values sincere purpose and endeavour. He knows also our weakness. He accepts imperfect service, and forgives the imperfections of his true-hearted servants. 4. Obligation to piety and holiness is independent of our promises. These recognise obligations, do not create them. Those who “make no profession” must not, therefore, console themselves as if they were guiltless.

HOMILETICS

The rights and advantages we enjoy are not to be used to bring hardship to others

III. The course he took. 1. He carefully considered the matter (ver. 7). 2. He rebuked the offenders (ver. 7). 3. He called an assembly upon the case. 4. He publicly remonstrated with the offenders. (1) Contrasting their conduct with that of himself and his immediate friends (vers. 8, 10). He and others like-minded had bought Jews out of slavery to the heathen, while these were selling, or causing to be sold, into slavery to Jews their brethren around them. He, his brothers and servants, had also lent money and corn to the needy, but without exacting pledge or interest. (2) Reminding them of the reproach they were bringing on the Jewish name and religion, and which the fear of God should have prevented their incurring. (3) Entreating them to give up to their owners the property they held in pledge, and cease to require interest on the money due to them (ver. 11).

We are to consider other people more important than personal gain

IV. The results. 1. The self-conviction of the offenders (ver. 8). 2. Their promise to comply with his proposals (ver. 12). A promise solemnly ratified by—(1) An oath administered by the priests. (2) A malediction pronounced by Nehemiah, with a significant ceremony (ver. 13). 3. The joy and thankfulness of the people (ver. 13). They responded “Amen” to the malediction, and “praised Jehovah.” 4. The performance of the promise (ver. 13).

We have a responsibility to use our resources to care for others rather than only amass wealth for ourselves