Nehemiah · Chapter 5

Verse 1. There was a great cry of the people, &c. — Of the poor against their rich brethren, who had oppressed them; for though the people in general were cured of their idolatry by their captivity, yet they were not cured of their other sins, but loved strange women, as we read before in the book of Ezra; and were so covetous that they oppressed the poor and needy; and this at a time when their enemies threatened the destruction of them all. This crime was the more heinous, because the twentieth of Artaxerxes, when this was done, began about the end of a sabbatic year, (as Dr. Alix observes,) which raised the cry of the poor to a greater height against their creditors, who exacted their debts of them contrary to the law, Deuteronomy 15:2; which was read to them publicly in such a year, Deuteronomy 31:12.

REFORMING OF ABUSES, 1-13.

1. A great cry — The outcry of poverty, oppression, and abuse. Against… brethren — So there were troubles and abuses among themselves, as well as from their enemies.

V. 2. Many-Which is in itself a blessing, but to us is turned into a curse. Take up-We are forced to take up corn, upon unreasonable terms.

Verse 2. We, our sons, and our daughters, are many] Our families are larger than we can provide for; we are obliged to go in debt; and our richer brethren take advantage of our necessitous situation, and oppress us. The details which are given in the next verse are sufficiently plain.

Verse 2. We, our sons, and our daughters, are many — Which indeed is in itself a blessing, but to us is turned into a curse. The families that were most necessitous were most numerous. Those who have great families and little substance must learn to live by faith in God’s providence and promises: and those who have little families and great substance must make their abundance a supply for the wants of others. We take up corn for them, that we may eat and live — That is, we are compelled by our and their necessities to take up corn on unreasonable terms. Or, the sense of the words may be, Where, or how, shall we get corn, that we may eat and live?

2. There were that said — These seem to have been persons who held about the civil status of the Roman proletaries, who owned no property, but served the state with their children, and procured a livelihood by labouring for others. These were the lowest class of citizens. Our sons, and our daughters, are many — That which was to the true Israelite the highest gratification and pleasure — a pledge that Jehovah’s blessing was with him — was in this case the occasion of oppression and sorrow. We take up corn for them — The words for them should be omitted. To take up corn, means to receive or obtain it, not by violence, but by some specific arrangement with the wealthier classes who had corn to sell. How these poorer classes obtained their corn is not said, but the most natural inference is, (compare verses 5, 8,) that they sold themselves and their children as bond-servants to the richer Jews, according to the provisions of the law. Exodus 21:7; Leviticus 25:39. That we may eat, and live — Better, thought they, are food and life in bondage, than starvation and death in freedom.

V. 3. The dearth-Which might happen, both from the multitude of the people in and near Jerusalem, from their work, which wholly took them up, and kept them from taking care of their families, and from the expectation of their enemies invasion, which hindered them from going abroad to fetch provision, and the people round about from bringing it to them.

Verse 3. Because of the dearth.] About the time of Zerubbabel, God had sent a judicial dearth upon the land, as we learn from Haggai, Haggai 1:9, &c., for the people it seems were more intent on building houses for themselves than on rebuilding the house of the Lord: “Ye looked for much, and, lo, it is come to little; because of mine house that is waste; and ye run, every man unto his own house. Therefore the heaven over you is stayed from dew, and the earth is stayed from her fruit. And I called for a drought upon the land, and upon the mountains, and upon the corn, and upon the new wine, and upon the oil, and upon that which the ground brought forth; and upon men, and upon cattle, and upon all the labour of the hands.” This dearth might have been continued, or its effects still felt; but it is more likely that there was a new dearth owing to the great number of people, for whose support the land that had been brought into cultivation was not sufficient.

Verse 3. Because of the dearth — Not long before this, there had been a great scarcity of corn through want of rain, which God had withheld as a punishment for the people’s taking more care to build their own houses than his temple, as we read Haggai 1:9-11. And, in this time of scarcity the rich had no compassion on their poor brethren, who were forced to part with all they had for bread. And this dearth was now increased, from the multitude of the people in and near Jerusalem; from their work, which wholly took them up, and kept them from taking care of their families; and from the expectation of their enemies’ invasion, which hindered them from going abroad to fetch provision, and the people round about from bringing it to them.

Verse 3. Because of the dearth, specially inflicted by reason of the people’s wickedness, after their return from Babylon. See more on Haggai 1:9.

3. Also there were — Another class higher than those of verse 2, for they were the owners of lands, vineyards, and houses. These had brought themselves into distress by mortgaging or pledging their property for food. Because of the dearth — Literally, in the famine. This famine or scarcity may have been occasioned, not by a pestilence or barrenness of their lands, but because so many of the people had been called from their homes to labour on the wall, and thus had failed to sow and reap their fields. The neighbouring nations, also, being hostile towards them, would be likely to hinder the importation of provisions from a distance.

Verse 4. We have borrowed money] This should be read, We have borrowed money for the king’s tribute on our lands and vineyards. They had a tax to pay to the Persian king in token of their subjection to him, and though it is not likely it was heavy, yet they were not able to pay it.

Verse 4. We have borrowed money for the king’s tribute — Which was laid upon them all, Ezra 4:13, and 7:24. Houbigant renders the last part of this verse, for the king’s tribute on our lands and vineyards.

4. We have borrowed money for the king’s tribute — These represent a third class, whose lands and vineyards seem to have afforded them food for their personal wants, but not money with which to pay the taxes assessed upon them. The princes and wealthier men among the Jews took advantage of this impoverishment of their poorer brethren to exact exorbitant and unlawful interest upon the money they loaned them. Verse

7. This was expressly forbidden in the law. Exodus 22:25; Deuteronomy 23:19. But to obtain this money these persons also had to mortgage or pledge their lands and vineyards. These last two nouns are to be construed, grammatically, as accusatives after borrowed, which verb has not only the sense of borrowing something, but also of pledging something for that which is borrowed.

V. 5. Our flesh-We are of the same nature, and religion with them, though they treat us as if we were beasts or Heathens. Bondage-We are compelled to sell them for our subsistence. Daughters-Which was an evidence of their great necessity, because their daughters were more tender, and weak, and unfit for bond-service, and more exposed to injuries than their sons. Redeem-Which we are allowed to do, Exodus 21:7-11, but have not wherewith to do it.

Verse 5. We bring in to bondage our sons] The law permitted parents to sell their children in times of extreme necessity, Exodus 21:7.

Verse 5. Yet now our flesh is as the flesh of our brethren — We are of the same nature, nation, and religion with them; nor is there any other difference between us, but that they are rich and we are poor; and yet they treat us as if we were beasts or heathen, forgetting both humanity and God’s law, Deuteronomy 15:7. And our children as their children — As dear to us as their children are to them; and, lo, we bring into bondage our sons and daughters — We are compelled to sell them for our subsistence. In case of great necessity this was lawful: but those Jews were very void of compassion who forced their brethren to do what was so much against nature. And it was especially distressing that they were driven to such an extremity as to be under a necessity of selling even their daughters for slaves, being more tender and weak, and unfit for servitude, and more exposed to injuries than their sons. Neither is it in our power to redeem them — None being willing to lend us money, and our lands being mortgaged to our oppressors. It was an aggravation of the sin of these oppressing Jews, that they were themselves so lately delivered out of the house of bondage, which surely obliged them in gratitude to undo the heavy burdens, Isaiah 58.

Ver. 5. We bring into bondage our sons and our daughters to be servants. The law allowed parents to sell their children for six years. Exodus 21:7. 2 Kings 4:2. And surely nothing but hunger would compel them to do this.

5. Our flesh is as… our brethren — Having separately stated their several grievances, they now unitedly urge the common oppressiveness of them all. They are all one race, descendants of a common sire, and, therefore, brethren — of the same flesh and blood. Bring into bondage… to be servants — Literally, tread down to servants; that is, subject to the condition of slaves. The law allowed such sale of children. See Exodus 21:7; Leviticus 25:39. Some of our daughters — The subjection of these weaker and more helpless ones to the condition of bondmaids is emphasized as something specially severe. Neither is it in our power to redeem them — Literally, and nothing to the power of our hand, or, nothing of power [is in] our hand, l having here its genitive, or possessive sense. The word la, here rendered power, is commonly rendered God, and Bertheau translates and explains the words thus: And not to the God is our hand; that is, we have not the power, as that of a God, to change or put an end to our wretched condition. But the more natural and simple meaning is that given above; these oppressed ones had no power to help themselves. Comp. the same expression in Genesis 31:29; Deuteronomy 28:32; Proverbs 3:27; Micah 2:1.

Verses 6, 7. Then I was very angry — Grieved exceedingly at this sin of the nobles. Then I consulted with myself — I restrained the emotions of my mind, being afraid to do any thing in a fit of anger or vexation and coolly considered, and deliberated with myself, what was best to be done. And I rebuked the nobles and rulers — Who were the moneyed men, and whose power, perhaps, made them more bold to oppress; and said, You exact usury every one from his brother — Which was against the plain and positive law of God, (Deuteronomy 23:19, 20,) especially in this time of public calamity and dearth. And I set a great assembly against them — I called a public congregation, both of the rulers and people, the greatest part whereof were free from this guilt, and therefore more impartial judges of the matter, and I represented it to them, that the offenders might be convinced and reformed; if not for fear of God, or love of their brethren, yet at least for the public shame, and the cries of the poor. Ezra and Nehemiah were both good and useful men; but of how different tempers! Ezra was a man of a mild, tender spirit, and when told of the sin of the rulers, rent his clothes and wept. Nehemiah forced them to reform, being of a warm and eager spirit. So God’s work may be done, and yet different methods taken in doing it; which is a good reason why we should not arraign the management of others, nor make our own a standard.

6. Very angry — Highly indignant, to find that such abuses existed among a people so recently escaped from exile.

V. 7. Exact-Which was against the plain and positive law of God, Deuteronomy 23:19,20, especially in this time of publick calamity. I set-I called a publick congregation, both of the rulers and people, the greatest part whereof were free from this guilt, and therefore more impartial judges of the matter, and represented it to them, that the offenders might be convinced, and reformed; if not for fear of God, or love of their brethren, yet at least for the publick shame and the cries of the poor. Ezra, and Nehemiah were both good and useful men; but of how different tempers? Ezra was a man of a mild tender spirit, and when told of the sin of the rulers, rent his clothes and wept: Nehemiah forced them to reform, being of a warm and eager spirit. So God’s work may be done, and yet different methods taken in doing it; which is a good reason why we should not arraign the management of others, nor make our own standard.

Verse 7. Ye exact usury] This was expressly contrary to the law of God; and was doubly cruel at this time, when they were just returning out of the land of their captivity, and were suffering from the effects of a dearth. Some think that it was about the time of a Sabbatical year, when their land must have lain at rest without cultivation, and during which they were expressly commanded not to exact any debt. Deuteronomy 15:2. I set a great assembly against them.] Brought all these delinquents before the rulers of the people.

Verses 6, 7. Then I was very angry — Grieved exceedingly at this sin of the nobles. Then I consulted with myself — I restrained the emotions of my mind, being afraid to do any thing in a fit of anger or vexation and coolly considered, and deliberated with myself, what was best to be done. And I rebuked the nobles and rulers — Who were the moneyed men, and whose power, perhaps, made them more bold to oppress; and said, You exact usury every one from his brother — Which was against the plain and positive law of God, (Deuteronomy 23:19, 20,) especially in this time of public calamity and dearth. And I set a great assembly against them — I called a public congregation, both of the rulers and people, the greatest part whereof were free from this guilt, and therefore more impartial judges of the matter, and I represented it to them, that the offenders might be convinced and reformed; if not for fear of God, or love of their brethren, yet at least for the public shame, and the cries of the poor. Ezra and Nehemiah were both good and useful men; but of how different tempers! Ezra was a man of a mild, tender spirit, and when told of the sin of the rulers, rent his clothes and wept. Nehemiah forced them to reform, being of a warm and eager spirit. So God’s work may be done, and yet different methods taken in doing it; which is a good reason why we should not arraign the management of others, nor make our own a standard.

7. I consulted with myself — He would do nothing rashly, but carefully devise and adopt the wisest measures to reform these abuses. Rebuked — Contended with them; strove with them by words, as the following sentences show. Nobles… rulers — See note on Nehemiah 2:16. Ye exact usury — Demand exorbitant and unlawful interest. This the law strictly prohibited. See Exodus 22:25; Leviticus 25:36; Deuteronomy 23:19. I set a great assembly against them — That is, assembled a great congregation of the people to sit in judgment on the deeds of the usurers.

V. 8. We-I, and my brethren, and predecessors, have used our utmost interest and power, both with the kings of Persia, that our brethren might be redeemed from bondage, and with particular persons in Babylon, and Persia, whose bond-slaves the Jews were, and who would not part with them without a price. Be sold-Do you expect that we should pay you a price for them, as we did to the Babylonians?. Or, must we use as much importunity to solicit you for their redemption, as we did to their enemies?

Verse 8. We, after our ability, have redeemed our brethren — Nehemiah and his predecessors had used their utmost interest and power with the kings of Persia, that their brethren might be redeemed from bondage, whereby they had been restored both to their liberty and to their own country. And it is probable they had, with their money, procured the freedom of such as were slaves to some of the Babylonians, who would not part with them without a price paid for them. Shall they be sold unto us? — Do you expect that we should pay you a price for them, as we did to the Babylonians? Or must we use as much importunity to solicit you for their redemption as we used with their enemies? Then held they their peace — They made no reply, because they could neither deny the fact nor justify it, an express law of God being against them.

8. We — Nehemiah and other nobles and influential Jews before him, who had been instrumental in procuring the release of the Jews from captivity and permission for them to return to Judea and restore their fallen state. After our ability — Literally, according to the sufficiency in us. Nehemiah and others had used official position and personal influence, which they held with the kings of Persia, to secure the deliverance of their brethren the Jews from their exile among the heathen. Will ye even sell your brethren — Will ye now take advantage of their poverty to involve them into slavery among their own nation and race?

V. 9. Reproach-Who are round about you, and observe all your actions, and will reproach both you for such barbarous usage of your brethren, and religion for your sakes.

Verse 9. Ought ye not to walk in the fear of our God] If ye wish to accredit that religion ye profess which comes from the God of justice and mercy; should you not, in the sight of the heathen, abstain from injustice and cruelty? Can they credit your profession, when they see such practices? The inconsistent conduct of some professors of religion does much harm in the Church of God.

Verse 9. It is not good that ye do — Though you get money by it, you contract guilt, and expose yourselves to the displeasure of God; ought ye not to walk in the fear of our God? — Certainly you ought, for you profess religion and relation to him; and if you do walk in his fear, you will neither be covetous of worldly gain, nor cruel toward your brethren. They that live in the fear of God, will not dare to do an ill thing. Because of the reproach of the heathen our enemies — Who are round about you, and are enemies to us, our God, and our religion. They observe all your actions, and will reproach both you for such barbarous usage of your brethren, and religion for your sakes.

9. Walk in the fear of our God — Have all your conduct show reverence for God, and fear to break his laws. Because of the reproach of the heathen — That is, lest ye make yourselves an occasion of reproach among the heathen, and they say: These Jews despise their own laws by oppressing their own brethren.

V. 10. Brethren-In office; these who are employed with me in the government of this people. Servants-In my name, and for my use. Exact-As a just recompense for our pains and care for the publick good, to which we wholly devote ourselves, even to the neglect of all our private concerns. But I freely remit my own right, and therefore you also ought to do so, seeing I lay no burden upon you, but what I am willing to bear a part of upon my own shoulders.

Verse 10. I likewise, and my brethren — In office; who are employed with me in the government of this people; and my servants — In my name and for my use; might exact of them money and corn — As a just recompense for our pains and care for the public good, to which we wholly devote ourselves, even to the neglect of all our private concerns. But I freely remit my own right, and therefore you also ought to remit yours, seeing I lay no burden upon you but what I am willing to bear a part of upon my own shoulders.

10. I likewise — Nehemiah, like the true God-fearing ruler, conscious of integrity and honour, pleads his own example as one worthy of his people’s notice. My brethren, and my servants — See notes on chap. 4:16, 23. Might exact — Nehemiah and those whom he associates with himself had the same opportunity to oppress their poor brethren by usury as they, but he assumes that such action would grossly unfit him and them for the position they occupied.

V. 11. Also-Also require not: which is to be supplied out of the next verse, where it is expressed in their grant of this desire. Hundredth part-Which they required every month for the use of their monies or goods, according to the custom then used.

Verse 11. Also the hundredth part of the money] Houbigant contends,

1. That the word tam meath, which we and the Vulgate translate one hundredth part, never means so anywhere; and 2. That it would have answered no end to have remitted to people so distressed merely the one hundredth part of the money which had been taken from them by usury. He understands tam meath as signifying the same as ta מנ min eth, contracted into tam meeth, a preposition and demonstrative particle joined together, also a part FROM THE money. Neither the Syriac, Septuagint, nor Arabic acknowledges this hundredth part. Some think that the hundredth part is that which they obliged the poor debtors to pay each month, which would amount to what we would call twelve per cent. interest for the money lent, or the debt contracted. See the introduction.

Verse 11. Restore their land, &c. — Give them up their mortgages, put them again in possession of their estates, remit the interest, and give them time to pay the principal. I pray you — Though he had authority to command, yet, for love’s sake, he rather beseeches. Also the hundredth part of the money — Require not this, as the next verse explains it, where it is expressed in their grant of this desire. The hundredth part of the money lent was wont to be required every month for the use of it, according to the custom then prevailing in those countries, and afterward adopted by the Romans. So that every year an eighth part of the principal was paid for interest, which was a very extravagant usury.

Ver. 11. Also the hundredth part of the money. This text clears up a difficulty in explaining the term usury: it is unlawful interest. The poor who borrowed money paid a hundredth part every month, which was twelve per cent, a most unreasonable exaction. The Romans often exacted the same usury. Complaints have also been made, that our English gentlemen in India have borrowed money of the Nabobs at ten, twelve, and eighteen per cent. This they made no scruple to do, because they never intended to pay either the interest or the principal. Life of Burke.

11. Restore… this day — Wrongs cannot be too speedily righted. The hundredth part — This is commonly supposed to mean one per cent. paid monthly, thus corresponding with the Roman centesimae usurae, or twelve per cent. per annum. We know not what rate of interest was legal among the Jews. It is said that the laws of Menu allow eighteen and even twenty-four per cent. This hundredth part, which these usurers were required to restore, may have been only the excess of the legal rate.

V. 12. Require-For the hundredth part. Priests-As witnesses; that the oath being taken before the priests, who acted in God’s name, the oath might make the more deep and durable impression upon their consciences.

Verse 12. Then said they, We will restore them — Namely, the houses and lands; and require nothing — Demand no interest. Thus he got a promise from them, and proceeded afterward to bring them under the obligation of an oath to do as they had promised. Then I called the priests — As witnesses; that the oath being taken before the priests, who acted in God’s name, it might make the more deep and durable impression upon their consciences.

12. We will… require nothing of them — They volunteer now not only to restore what they had taken unlawfully, but even to take no interest at all. They will try to make some amends for past wrongs by relinquishing all claims even for legal interest. I called the priests — To witness the oath of the offenders, and also to give dignity and solemnity to the occasion. Compare Deuteronomy 17:8-10; 2 Chronicles 19:8-10.

V. 13. My lap-The extreme parts of my garment, which I first folded together, and then shook it and scattered it asunder. This was a form of swearing then in use.

Verse 13. Also I shook my lap] This was a significant action frequent among the Hebrews; and something of the same nature was practised among other nations. “When the Roman ambassadors entered the senate of Carthage, they had their toga gathered up in their bosom. They said, We carry here peace and war; you may have which you will. The senate answered, You may give which you please. They then shook their toga, and said, We bring you war. To which all the senate answered, We cheerfully accept it.” See Livy. lib. xxi., cap. 18; and see Calmet.

Verse 13. Also I shook my lap — The extreme parts of my garment, which I first folded together, and then shook it and scattered it asunder. This was one form of swearing then in use. So God shake every man from his house, &c. — Thus he represented, by an external sign, as the manner of the prophets often was, how God would cast them out of their possessions, and of the fruit of their labours, who did not observe this oath. And all the congregation said, Amen! — God so influenced the people’s hearts, that even they who had been guilty of taking usury consented to this imprecation, and wished this mischief to themselves, if they did not do as he required. And praised the Lord — So far were they from promising with regret, that they promised and even took an oath to do as he desired, with all possible expressions of joy and gladness, and with thankfulness to God for giving them such a good governor, and inclining them to submit to him.

13. Shook my lap — Or, shook my bosom; that is, the bosom of my garment. This was a symbolical act to designate, as Nehemiah immediately explains, the casting out from the covenant people those who performeth not this promise. The person using this sign gathered up his garment in his bosom, intimating that there was the seat of confidence and trust, and then, shaking it out, he represented the utter casting off and disowning of any that would violate such a solemn pledge. The people did — They kept their promise by restoring all they had taken from their brethren.

V. 14. Twelve years-Not that he continued so long together at Jerusalem, but he so long governed Jerusalem by himself when present, and in his absence, by a deputy. The bread-That allowance which by the laws of God and nations, and of the king of Persia, the governors might require.

Verse 14. I and my brethren have not eaten the bread of the governor.] From what is related here, and in the following verse, we find that the table of the governor was always supplied by the people with bread and wine; and, besides, they had forty shekels per diem for their other expenses. The people were also greatly oppressed by the servants and officers of the governor; but, during the twelve years that Nehemiah had been with them, he took not this salary, and ate none of their bread. Nor were his servants permitted to take or exact any thing from them. Having such an example, it was scandalous for their chiefs, priests, and nobles, thus to oppress an afflicted and distressed people.

Verse 14. Moreover, from the time that I was appointed governor — He had mentioned his own practice, as an inducement to the nobles not to burden the poor, no, not with just demands; and he here relates more particularly what his practice was, not through pride or vain glory, but to excite both his successors, and the inferior magistrates, to be as tender as might be of the people’s ease. Twelve years — Not that he had continued so long at one time at Jerusalem; but he had so long governed the Jews, by himself when present, and in his absence by deputies. I and my brethren — My fellow-officers and deputies, who, as they were to do my work, might have required my rights; have not eaten the bread of the governor — Have not taken that allowance which, by the laws of God and nations, and of the king of Persia, the governors might require. It is perfectly reasonable that they who do the public business should be maintained at the public charge. But Nehemiah would not accept that maintenance, because he saw it would be burdensome to his countrymen; but either lived upon his own estates, which he had in Judah, or upon the riches he had acquired in Babylon, when he was the king’s cup-bearer.

NEHEMIAH’S EXAMPLE OF SELF-DENIAL, 14-18.

14. The time that I was appointed… governor — This was in the twentieth year of Artaxerxes, the same year in which he was sent up from Shushan the palace. Compare Nehemiah 1:1; 2:1. Have not eaten the bread of the governor — Have not received the customary salary and support which it is usual for a governor to receive of his people, and which he might have justly claimed. Compare the similar example of Paul. 2 Corinthians 11:7, 9.

V. 15. The former-Not Ezra, who was no governor, nor Zerubbabel, but others between him and Nehemiah, whom he forbears to name. Beside, &c.-Which they required of the people every day to defray their other expenses. Their servants-Ruled them with rigor and cruelty; which fault of the servants is charged upon their masters, because they did not restrain them. He had an awe of God’s mercy, and a fear of offending him. Those that truly fear God, will not dare to do any thing cruel or unjust. And this is not only a powerful, but an acceptable principle both of justice and charity.

Verse 15. The former governors — Not Ezra, who was no governor, nor Zerubbabel, but others between him and Nehemiah, whom he forbears to name; were chargeable unto the people — How chargeable they had been, and how dear the country had paid for the benefit of their government, the people well knew. It is no new thing for those who are in places of trust, to seek themselves more than the public welfare, nay, and to serve themselves upon the public loss. Besides forty shekels of silver — Which they required of the people every day, to defray their other expenses. Yea, even their servants bare rule over the people — Ruled them with rigour and cruelty, and demanded of them what they pleased, while their employers connived at their exactions. Thus the fault of the servants is charged upon their masters, because they did not restrain them. But so did not I, because of the fear of God — He had an awe of God’s majesty, and a fear of offending him, and therefore he had not done as the former governors did. Those who truly fear God will not dare to do any thing cruel or unjust. And this is not only a powerful, but an acceptable principle, both of justice and charity.

15. Were chargeable unto the people — Literally, made heavy upon the people; that is, had made themselves burdensome. Besides forty shekels of silver — This, we think, gives substantially the meaning of the Hebrew, which is more exactly rendered thus: had taken from them in bread and wine after forty shekels of silver. That is, after having received their salary of forty shekels (about $22) a day, (so the Vulgate,) they also took of the people gifts of bread and wine. Their servants bare rule — They copied the example of their masters, and also assumed power to lord it over the people. Bitterly oppressed are any people over whom servants rule. Compare Lamentations 5:8. Because of the fear of God — Because of Nehemiah’s reverence for God.

V. 16. I continued-Overseeing, directing, and encouraging the workmen, which was my whole business; and this at my own cost. Bought-Of our poor brethren, whose necessities gave abundant opportunity of enriching myself with good bargains.

Verse 16. Neither bought we any land] Neither he nor his officers took any advantage of the necessities of the people, to buy their lands, &c. He even made his own servants to work at the wall.

Verse 16. Yea, also I continued in the work — Overseeing, directing, and encouraging the workmen, which was my whole business; and this at my own cost. Neither bought we any land — Of our poor brethren, whose necessities gave abundant opportunities of enriching myself by good bargains. And all my servants were gathered unto the work — They also were constantly employed in the same work, and received no pay for their labour, though they could not be so employed without the neglect of my own private business.

16. Neither bought we any land — By taking advantage of the distress of the people, as the nobles and rulers had done. Comp. verse 10, note. My servants… unto the work — And were not allowed to tyrannize over the people. Compare verse 15.

V. 17. Rulers-Not only Jews of the inferior sort, for whom meaner provisions might suffice, but also their rulers, for whom better provision was fit; who resorted to him upon all occasions, to give him notice of the enemies designs; or to receive his orders.

Verse 17. A hundred and fifty of the Jews] He kept open house, entertained all comers; besides having one hundred and fifty Jews who had their food constantly at his table, and at his expense. To be able to bear all these expenses, no doubt Nehemiah had saved money while he was cup-bearer to the Persian king in Susa.

Verse 17. There were at my table a hundred and fifty of the Jews and rulers — Not only Jews of the inferior sort, for whom meaner provisions might have sufficed; but also their rulers, for whom better provision was to be made; who resorted to him upon all occasions, either to pour out their complaints to him, or to receive his orders. Besides those that came from among the heathen — Strangers, who came about business, and perhaps brought him intelligence concerning the state of the neighbouring people, and of their designs.

17. At my table — As courtly guests. Here was a great expense, which his official position involved, but which he would not tax the people to bear. Jews and rulers — Holding official relations to the government, and so belonging to the court of the governor. Those that came unto us from among the heathen — Ambassadors and persons on official business, who would, of course, be entertained at the governor’s table.

V. 18. Required not-But bore it out of my own estate: which was very considerable, his office in the Persian court being a place of great profit.

Verse 18. One ox, and six choice sheep] This was food sufficient for more than two hundred men.

Once in ten days store of all sorts of wine] It is supposed that every tenth day they drank wine; at all other times they drank water; unless we suppose the meaning of the phrase to be, that his servants laid in a stock of wine every ten days. Though the Asiatics drank sparingly of wine, yet it is not very likely that, in a case such as that above, wine was tasted only thrice in each month.

Bishop Pococke mentions the manner in which the bey of Tunis lived. He had daily twelve sheep, with fish, fowls, soups, oranges, eggs, onions, boiled rice, &c., &c., His nobles dined with him; after they had done, the servants sat down; and, when they had finished, the poor took what was left. Here is no mention of a fat ox; but there were six sheep at the bey’s table more than were at the table of Nehemiah: so the twelve sheep were equal to six sheep and one ox. Probably the mode of living between these two was nearly alike.

Verse 18. Now that which was prepared for me daily, &c., was one ox, &c. — “It is evident,” says Dr. Dodd, “from the great and daily expenses of Nehemiah, here mentioned, that either he had large remittances from the Persian court, besides his own estate, to answer them; or that he did not continue at Jerusalem for the whole twelve years together; or that, if he did, he did not keep up this expensive way of living all the time, but only during the great and present exigencies of the Jews, which ceased in a good measure after the walls were built, the act against usury passed, and the people discharged to their ordinary course of maintaining themselves and families.”

Ver. 18. One ox, six choice sheep, and fowls; flesh sufficient for four hundred persons.—Once in ten days, store of all sorts of wine. The decades among the heathen were feast days.

18. That which was prepared for me daily — To show what a burden he bore at his own expense, Nehemiah here mentions a few of the more important items that were daily required for his table. Yet to maintain all this he made no claim for official salary and expense, but met all himself through sympathy with the distressed populace and the cause of his God. Clarke here quotes Pococke’s description of “the manner in which the Bey of Tunis lived. He had daily twelve sheep, with fish, fowls, soups, oranges, onions, boiled rice, etc. His nobles dined with him; after they had done, the servants sat down, and when they had finished, the poor took what was left.” Once in ten days… wine — Wine could be obtained in quantities, and kept for any length of time, but other provisions must be furnished every day.

V. 19. According-As I have done thy people good for thy sake, so do me good for thine own sake; for thou art pleased, and hast promised graciously to reward us according to our works, and to mete to men the same measure which they meet to others.

Verse 19. Think upon me, my God, for good] Nehemiah wishes for no reward from man; and he only asks mercy at the hand of his God for what his providence enabled him to do; and which, according to the good hand of his God upon him, he had done faithfully. He does not offer his good deeds to God in extenuation of his sins, or as a compensation for the heaven he expected. Nothing of the kind: he simply says, what any good man might say, My God, as I have done good to them, so do good to me; or as the poet has sung:—

“Teach me to feel another’s wo,

To hide the fault I see:

The mercy I to others show,

That mercy show to me!”

POPE.

This is according to the precept of Christ: “Forgive, and ye shall be forgiven; give, and it shall be given unto you.”

NEHEMIAH

Verse 19. Think upon me, my God, for good — As I have done thy people good for thy sake, so do me good for thine own sake, for thou art pleased, and hast promised, graciously to reward us according to our works, and to mete to men the same measure which they mete to others. Thus he shows that he expected his reward only from God, who, he hoped, would show him kindness, similar to that which he had shown for his people. There is no reason to think he here speaks too much of himself, and his own worthy acts; for it was no more than was necessary in such a state of things, that posterity might be furnished with an example of extraordinary virtue; and no more than St. Paul was constrained to speak of himself in his second epistle to the Corinthians, of whom he would take nothing, that he might stop the mouths of false apostles, and covetous people.

19. Think upon me, my God, for good — The prayer of conscious innocence and self-sacrifice, such as any pure and lofty soul might naturally write down in his diary, if he were beset with the difficulties that surrounded Nehemiah.