Nehemiah 5:9

WEB

Also I said, “The thing that you do is not good. Shouldn’t you walk in the fear of our God because of the reproach of the nations, our enemies?

BSB

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?

KJV

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

Matthew Henry

Verses 6–13

Nehemiah 5:6–13

It should seem the foregoing complaint was made to Nehemiah at the time when he had his head and hands as full as possible of the public business about building the wall; yet, perceiving it to be just, he did not reject it because it was unseasonable; he did not chide the petitioners, nor fall into a passion with them, for disturbing him when they saw how much he had to do, a fault which men of business are too often guilty of; nor did he so much as adjourn the hearing of the cause or proceedings upon it till he had more leisure. The case called for speedy interposition, and therefore he applied himself immediately to the consideration of it, knowing that, let him build Jerusalem's walls ever so high, so thick, so strong, the city could not be safe while such abuses as these were tolerated. Now observe, What method he took for the redress of this grievance which was so threatening to the public.

I. He was very angry (Neh 5:6); he expressed a great displeasure at it, as a very bad thing. Note, It well becomes rulers to show themselves angry at sin, that by the anger itself they may be excited to their duty, and by the expressions of it others may be deterred from evil.

II. He consulted with himself, Neh 5:7. By this it appears that his anger was not excessive, but kept within bounds, that, though his spirit was provoked, he did not say or do any thing unadvisedly. Before he rebuked the nobles, he consulted with himself what to say, and when, and how. Note, Reproofs must be given with great consideration, that what is well meant may not come short of its end for want of being well managed. It is the reproof of instruction that giveth life. Even wise men lose the benefit of their wisdom sometimes for want of consulting with themselves and taking time to deliberate.

III. He rebuked the nobles and rulers, who were the monied men, and whose power perhaps made them the more bold to oppress. Note, Even nobles and rulers, if they do that which is evil, ought to be told of it by proper persons. Let no man imagine that his dignity sets him above reproof.

IV. He set a great assembly against them. He called the people together to be witnesses of what he said, and to bear their testimony (which the people will generally be forward to do) against the oppressions and extortions their rulers were guilty of, Neh 5:12. Ezra and Nehemiah were both of them very wise, good, useful men, yet, in cases not unlike, there was a great deal of difference between their management: when Ezra was told of the sin of the rulers in marrying strange wives he rent his clothes, and wept, and prayed, and was hardly persuaded to attempt a reformation, fearing it to be impracticable, for he was a man of a mild tender spirit; when Nehemiah was told of as bad a thing he kindled immediately, reproached the delinquents, incensed the people against them, and never rested till, by all the rough methods he could use, he forced them to reform; for he was a man of a hot and eager spirit. Note, 1. Very holy men may differ much from each other in their natural temper and in other things that result from it. 2. God's work may be done, well done, and successfully, and yet different methods taken in the doing of it, which is a good reason why we should neither arraign the management of others nor make our own a standard. There are diversities of operation, but the same Spirit.

V. He fairly reasoned the case with them, and showed them the evil of what they did. The regular way of reforming men's lives is to endeavour, in the first place, to convince their consciences. Several things he offered to their consideration, which are so pertinent and just that it appeared he had consulted with himself. He lays it before them, 1. That those whom they oppressed were their brethren: You exact every one of his brother. It was bad enough to oppress strangers, but much worse to oppress their poor brethren, from whom the divine law did not allow them to take any usury, Deu 23:19, Deu 23:20. 2. That they were but lately redeemed out of the hand of the heathen. The body of the people were so by the wonderful providence of God; some particular persons among them were so, who, besides their share in the general captivity, were in servitude to heathen masters, and ransomed at the charge of Nehemiah and other pious and well-disposed persons. "Now," says he, "have we taken all this pains to get their liberty out of the hands of the heathen, and shall their own rulers enslave them? What an absurd thing is this! Must we be at the same trouble and expense to redeem them from you as we were to redeem them from Babylon?" Neh 5:8. Those whom God by his grace has made free ought not to be again brought under a yoke of bondage, Gal 5:1; Co1 7:23. 3. That it was a great sin thus to oppress the poor (Neh 5:9): "It is not good that you do; though you get money by it, you contract guilt by it, and ought you not to walk in the fear of God? Certainly you ought, for you profess religion, and relation to him; and, if you do walk in the fear of God, you will not be either covetous of worldly gain or cruel towards your brethren." Those that walk in the fear of God will not dare to do a wicked thing, Job 31:13, Job 31:14, Job 31:23. 4. That it was a great scandal, and a reproach to their profession. "Consider the reproach of the heathen our enemies, enemies to us, to our God, and to our holy religion. They will be glad of any occasion to speak against us, and this will give them great occasion; they will say, These Jews, that profess so much devotion to God, see how barbarous they are one to another." Note, (1.) All that profess religion should be very careful that they do nothing to expose themselves to the reproach of those that are without, lest religion be wounded through their sides. (2.) Nothing exposes religion more to the reproach of its enemies than the worldliness and hard-heartedness of the professors of it. 5. That he himself had set them a better example (Neh 5:10), which he enlarges upon afterwards, Neh 5:14, etc. Those that rigorously insist upon their right themselves will with a very ill grace persuade others to recede from theirs.

VI. He earnestly pressed them not only not to make their poor neighbours any more such hard bargains, but to restore that which they had got into their hands, Neh 5:11. See how familiarly he speaks to them: Let us leave off this usury, putting himself in, as becomes reprovers, though far from being any way guilty of the crime. See how earnestly, and yet humbly, he persuades them: I pray you leave off; and I pray you restore. Though he had authority to command, yet, for love's sake, he rather beseeches. See how particularly he presses them to be kind to the poor, to give them up their mortgages, put them again in possession of their estates, remit the interest, and give them time to pay in the principal. He urged them to their loss, yet, urging them to their duty, it would be, at length, to their advantage. What we charitably forgive will be remembered and recompensed, as well as what we charitably give.

VII. He laid them under all the obligations possible to do what he pressed them to. 1. He got a promise from them (Neh 5:12): We will restore them. 2. He sent for the priests to give them their oath that they would perform this promise; now that their convictions were strong, and they seemed resolved, he would keep them to it. 3. He bound them by a solemn curse or execration, hoping that would strike some awe upon them: So let God shake out every man that performeth not this promise, Neh 5:13. This was a threatening that he would certainly do so, to which the people said Amen, as to those curses at Mount Ebal (Deu. 27), that their throats might be cut with their own tongues if they should falsify their engagement, and that by the dread of that they might be kept to their promise. With this Amen the people praised the Lord; so far were they from promising with regret that they promised with all possible expressions of joy and thankfulness. Thus David, when he took God's vows upon him, sang and gave praise, Psa 56:12. This cheerfulness in promising was well, but that which follows was better: They did according to this promise, and adhered to what they had done, not as their ancestors in a like case, who re-enslaved those whom a little before they had released, Jer 34:10, Jer 34:11. Good promises are good things, but good performances are all in all.

Cross-references: Neh 5:6 · Neh 5:7 · Neh 5:12 · Deut 23:19 · Deut 23:20 · Neh 5:8 · Gal 5:1 · 1Cor 7:23 · Neh 5:9 · Job 31:13 · Job 31:14 · Job 31:23 · Neh 5:10 · Neh 5:14 · Neh 5:11 · Neh 5:13 · Ps 56:12 · Jer 34:10 · Jer 34:11

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