Nehemiah Chapter 5

The Work Is Threatened Internally
A. Financial problems threaten the work.

1. (Nehemiah 5:1) A great outcry of the people stops the work of rebuilding the wall.

“And there was a great cry of the people and of their wives against their brethren the Jews.” (Nehemiah 5:1, KJV)

a. And there was: Nehemiah chapter 4 ended with momentum, unity, vigilance, and victory. God’s people were building, watching, praying, and persevering. Yet as chapter 5 opens, there is a noticeable and alarming change. There is no mention of stones being set, no mention of progress on the wall. The work has stopped. Not because of an external attack, but because of an internal crisis.

i. This is one of the most important lessons in the book. What the enemy could not accomplish through ridicule, threats, or violence, he nearly accomplished through internal division.

b. A great cry of the people and of their wives: The distress was deep and widespread. This was not a quiet complaint or a minor disagreement. It was a great outcry. The fact that the wives are mentioned highlights the severity of the crisis. When hardship reaches the family level, affecting food, children, and survival, the pressure becomes overwhelming.

c. Against their brethren the Jews: The conflict was not between Jews and Gentiles, nor between Israel and her enemies. It was brother against brother. God’s people were turning on one another.

i. When God’s people fight among themselves, the real enemy no longer needs to attack. Division within the covenant community halts God’s work more effectively than arrows or armies.

ii. When believers are occupied with internal strife, they are neither advancing God’s work nor resisting the enemy. Unity is not optional for progress, it is essential.

2. (Nehemiah 5:2–5) The reason for strife among God’s people, money problems.

“For there were that said, We, our sons, and our daughters, are many: therefore we take up corn for them, that we may eat, and live. Some also there were that said, We have mortgaged our lands, vineyards, and houses, that we might buy corn, because of the dearth. There were also that said, We have borrowed money for the king’s tribute, and that upon our lands and vineyards. Yet now our flesh is as the flesh of our brethren, our children as their children: and, lo, we bring into bondage our sons and our daughters to be servants, and some of our daughters are brought unto bondage already: neither is it in our power to redeem them; for other men have our lands and vineyards.” (Nehemiah 5:2–5, KJV)

a. We, our sons, and our daughters are many; therefore we take up corn, that we may eat, and live: These families were facing basic survival issues. Large households meant greater need for food. The men had been spending long hours rebuilding the wall, leaving little time to farm, trade, or earn income.

i. This reveals a sobering reality. Faithful obedience to God’s work can bring temporary financial strain. Time devoted to God’s service is time not spent earning income. This does not mean the service is wrong, but it does mean wisdom and support are required.

ii. Ministry almost always carries financial cost. Those who serve God faithfully must be prepared for sacrifice, and God’s people must be prepared to care for one another.

b. We have mortgaged our lands, vineyards, and houses: The famine compounded the problem. Food prices rose sharply, and families were forced to mortgage property simply to survive.

i. A famine is not a moral failure. It is a circumstance beyond human control. Yet crises reveal character, both in those suffering and in those with the power to help.

c. For the king’s tribute: Even while income dropped and food prices rose, the Persian government still demanded taxes. The people were squeezed from every side.

i. Scripture does not suggest the taxes were illegal or unjust in a political sense, but they were a heavy burden. Economic pressure often comes from multiple directions at once.

d. We have borrowed money… we bring into bondage our sons and our daughters: The situation had become desperate. To survive, some families borrowed money at interest. When they could not repay, their children were taken as debt servants.

i. This was legal under Persian practice, but it violated the spirit and intent of God’s law for Israel, which forbade exploiting the poor and required compassion among brethren.

ii. Later in the chapter it becomes clear that the wealthy Jews were charging interest, likely twelve percent annually, and were taking advantage of the crisis to increase their wealth.

e. Yet now our flesh is as the flesh of our brethren: This is a powerful statement. They appealed not to law, not to economics, but to shared identity. They were all Jews. They were all covenant brothers and sisters.

i. Yet despite this shared identity, the poor were being crushed by the rich. This internal injustice threatened the entire work of God.

f. Money problems often stop God’s work without a single enemy arrow being fired: If Nehemiah did not address this issue, the wall would never be completed.

i. Money problems are rarely only money problems. They reveal priorities, values, trust, and obedience.

ii. Many believers try to separate finances from spirituality. Scripture never allows that separation. Financial decisions are spiritual decisions. Buying property, taking loans, choosing jobs, setting income goals, all directly affect one’s walk with God.

iii. Poor financial stewardship can derail God’s work in a person’s life for years. Conversely, wise, God honoring stewardship supports obedience and long term faithfulness.

g. Giving is essential to keeping money in its proper place: Scripture teaches that generosity guards the heart.

“Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye.” (1 Corinthians 16:1, KJV)
“Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver.” (2 Corinthians 9:7, KJV)

i. Giving reminds believers that God and His kingdom come first.

ii. Money problems do not disappear simply by having more money. Without wisdom and godliness, increased resources often magnify existing problems rather than solve them.

iii. If a person does not know how to honor God with little, he will not know how to honor God with much.

3. (Nehemiah 5:6) Nehemiah’s immediate reaction, anger.

“And I was very angry when I heard their cry and these words.” (Nehemiah 5:6, KJV)

a. And I was very angry: Nehemiah’s anger was not sinful rage or wounded pride. It was righteous anger. He was angry because injustice was being committed among God’s people. The financial oppression taking place violated the clear commands of the Law of Moses. “If thou lend money to any of my people that is poor by thee, thou shalt not be to him as an usurer, neither shalt thou lay upon him usury.” (Exodus 22:25, KJV). The rich were profiting from the desperation of the poor, something God explicitly forbade.

b. When I heard their cry: Nehemiah’s anger was stirred because this injustice fractured the unity of God’s people. Unity among the covenant community was more valuable than any financial gain. The very people who had stood shoulder to shoulder against external enemies were now divided internally over money.

c. And these words: The outcry revealed that the rebuilding of the wall had stopped. There is no mention of stones, gates, or progress. Nehemiah understood that the work of the LORD had been halted not by threats or violence, but by greed and internal strife. It must have deeply frustrated him that the people could withstand swords and spears, yet crumble under financial injustice.

4. (Nehemiah 5:7–11) Nehemiah’s wise response, confronting those who were in the wrong.

“Then I consulted with myself, and I rebuked the nobles, and the rulers, and said unto them, Ye exact usury, every one of his brother. And I set a great assembly against them. And I said unto them, We after our ability have redeemed our brethren the Jews, which were sold unto the heathen; and will ye even sell your brethren? or shall they be sold unto us? Then held they their peace, and found nothing to answer. 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? I likewise, and my brethren, and my servants, might exact of them money and corn: I pray you, let us leave off this usury. Restore, I pray you, to them, even this day, their lands, their vineyards, their oliveyards, and their houses, also the hundredth part of the money, and of the corn, the wine, and the oil, that ye exact of them.” (Nehemiah 5:7–11, KJV)

a. Then I consulted with myself: This short phrase reveals tremendous wisdom. Nehemiah did not react impulsively. Though his anger was justified, he restrained himself long enough to think, pray, and plan. Righteous anger must still be governed by wisdom, or it becomes destructive.

b. I rebuked the nobles and the rulers: Nehemiah confronted the problem directly and publicly. He did not blame the poor for borrowing, nor did he soften the truth to preserve relationships with powerful men. He rebuked the leadership because leadership bore responsibility.

i. Nehemiah shows that godly leadership does not avoid confrontation when truth and righteousness are at stake. Problems are not solved by silence. They are solved by truth spoken with courage and love.

c. Ye exact usury, every one of his brother: Nehemiah identified the sin clearly. Usury here refers to charging interest where it should not have been charged at all. God’s law prohibited making profit from the desperate need of a brother who lacked the necessities of life.

i. Scripture does allow lending at interest in certain commercial contexts, but never when it exploits poverty or desperation. Borrowing and lending among God’s people must always be governed by compassion, restraint, and wisdom.

d. We have redeemed our brethren: Nehemiah appealed to shared history and covenant responsibility. Many Jews had previously been redeemed from slavery to foreign nations by fellow Jews. For Jews now to enslave other Jews over debt was morally repulsive and spiritually indefensible.

i. This exposed the hypocrisy of their actions. They had acted righteously toward strangers, yet oppressed their own brothers.

e. Then held they their peace, and found nothing to answer: Truth silenced them. There was no defense. No justification. No excuse. When God’s standards are clearly applied, sinful gain has nothing to say.

f. Ought ye not to walk in the fear of our God: Nehemiah identified the root problem. The issue was not economics, it was the absence of the fear of God. Business decisions had been made without regard for God’s character, God’s law, or God’s reputation among the nations.

i. Many financial sins occur not because people lack knowledge, but because they lack reverence for God. Profit becomes more important than righteousness.

g. Because of the reproach of the heathen our enemies: Their conduct was damaging God’s witness. The surrounding nations were watching. Internal injustice made the people of God look no different than the pagan nations around them.

h. I likewise… might exact of them money and corn: Nehemiah appealed by example. As governor, he had the legal right to take advantage of the people financially, yet he refused to do so. He did not demand from others what he was unwilling to practice himself.

i. Leadership gains authority when it is backed by personal integrity.

i. Restore… even this day: Nehemiah demanded immediate, practical repentance. Words were not enough. Feelings were not enough. Real repentance required restitution.

i. Land, houses, vineyards, and interest had to be returned. Wrongs had to be made right. Repentance that does not correct injustice is incomplete.

5. (Nehemiah 5:12–13) The response of the rulers and nobles who had done wrong.

“Then said they, We will restore them, and will require nothing of them; so will we do as thou sayest. Then I called the priests, and took an oath of them, that they should do according to this promise. Also I shook my lap, and said, So God shake out every man from his house, and from his labour, that performeth not this promise, even thus be he shaken out, and emptied. And all the congregation said, Amen, and praised the LORD. And the people did according to this promise.” (Nehemiah 5:12–13, KJV)

a. We will restore them: This response marks a genuine turning point. The nobles and rulers did not argue, justify themselves, or delay. They agreed immediately to make full restitution. This shows that Nehemiah’s rebuke was both firm and loving, direct yet righteous. When truth is spoken clearly and grounded in the fear of God, it often produces conviction rather than resentment.

i. Their willingness to admit wrongdoing is noteworthy. Pride often resists correction, especially when financial loss is involved. Yet these leaders humbled themselves and chose righteousness over profit. Such a teachable and correctable spirit is rare and commendable.

b. Then I called the priests, and took an oath of them: Nehemiah understood human nature. Verbal agreement alone was not sufficient. Therefore, he involved the priests and required a formal oath. This brought the matter before God and made the promise both spiritual and public.

i. By involving the priests, Nehemiah elevated the issue beyond personal dispute. This was not merely a social agreement, it was a covenantal obligation before the LORD.

ii. Public accountability strengthens obedience. Many failures persist not because people lack desire to do what is right, but because there is no structure to help them follow through.

c. Also I shook my lap: This was a powerful symbolic action. The fold of the garment was used to carry items. By shaking it out, Nehemiah dramatized the consequences of breaking the oath.

i. The symbolism was unmistakable. Just as the garment was emptied, so God would empty the life, household, and labor of any man who failed to keep his promise.

ii. This was not superstition or manipulation. It was a vivid reminder that God Himself enforces righteousness among His people.

d. So God shake out every man from his house, and from his labour: The warning covered the areas people value most, home, livelihood, and security. It reinforced that obedience to God cannot be separated from daily life. Financial righteousness is not optional for God’s people.

e. And all the congregation said, Amen, and praised the LORD: The people responded with unified affirmation. Their “Amen” was not passive agreement but wholehearted consent. Praise followed repentance because injustice had been corrected and unity restored.

i. True repentance often leads to worship. When sin is confessed and set right, fellowship with God and with one another is renewed.

f. And the people did according to this promise: This final statement confirms that the repentance was real. Promises were kept. Property was restored. Interest was returned. Families were relieved. Unity was rebuilt.

i. This obedience reopened the way for God’s work to continue. The internal threat that had stopped the rebuilding was removed not by force, but by righteousness.

ii. Accountability played a critical role. Nehemiah wisely paired conviction with structure, oath, witnesses, and public commitment. This ensured that willingness translated into action.

iii. Many struggles persist in the Christian life because accountability is missing. Where the spirit is willing but the flesh is weak, godly accountability can help bridge the gap.

B. Nehemiah’s godly example.

1. (Nehemiah 5:14–16) Nehemiah did not tax the people.

“Moreover from the time that I was appointed to be their governor in the land of Judah, from the twentieth year even unto the two and thirtieth year of Artaxerxes the king, that is, twelve years, I and my brethren have not eaten the bread of the governor. But the former governors that had been before me were chargeable unto the people, and had taken of them bread and wine, beside forty shekels of silver; yea, even their servants bare rule over the people: but so did not I, because of the fear of God. Yea, also I continued in the work of this wall, neither bought we any land: and all my servants were gathered thither unto the work.” (Nehemiah 5:14–16, KJV)

a. Neither I nor my brethren have not eaten the bread of the governor: Nehemiah deliberately refused the financial privileges that came with his position. As governor, he had the legal right to tax the people for his support, as previous governors had done. Yet he chose not to exercise that right because he understood it would burden the people and hinder the work of God.

i. This demonstrates mature leadership. True leaders are willing to surrender legitimate rights when exercising those rights would harm God’s people or God’s work.

ii. The apostle Paul followed this same principle. Though he had the right to be supported by the churches, he often refused that right for the sake of the gospel. “Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ.” (1 Corinthians 9:12, KJV)

iii. The question of ministerial support is not a matter of entitlement but of discernment. If financial support enables greater devotion to teaching and shepherding, it is good. If refusing support better advances the gospel, that is also good. What is wrong is a heart that will only serve God if the compensation is acceptable.

b. Because of the fear of God: This phrase explains Nehemiah’s motivation. His restraint was not political, cultural, or strategic alone. It was theological. He lived with the awareness that he would answer to God for how he treated God’s people.

i. Nehemiah did not ask, “What can I get away with?” He asked, “What honors God?” That distinction marks godly leadership.

c. But so did not I: Nehemiah separated himself from the example of others. He did not justify his actions by pointing to past governors or common practice.

i. He lived by a higher standard. Believers today are called to an even greater standard, not merely the fear of God, but the love of Christ. When confronted with the sins the world excuses, the believer should be able to say, “I did not do so, because of the love of Jesus Christ.”

d. I continued in the work of this wall: Nehemiah led from the front. He did not exempt himself from labor. He did not use his authority to accumulate property or wealth.

i. Neither bought we any land: While others were acquiring land through exploitation, Nehemiah refused to profit from the crisis. His heart was fixed on the mission, not personal gain.

ii. His servants followed his example, gathering not for profit but for work. Leadership by example multiplies obedience.

2. (Nehemiah 5:17–18) Nehemiah’s example of generosity.

“Moreover there were at my table an hundred and fifty of the Jews and rulers, beside those that came unto us from among the heathen that are about us. Now that which was prepared for me daily was one ox and six choice sheep; also fowls were prepared for me, and once in ten days store of all sorts of wine: yet for all this required not I the bread of the governor, because the bondage was heavy upon this people.” (Nehemiah 5:17–18, KJV)

a. At my table were an hundred and fifty of the Jews and rulers: Nehemiah not only refused to take advantage of the people, he actively bore the cost of leadership. He regularly provided meals for a large number of people, including leaders and visitors from surrounding nations.

i. This was costly generosity. Nehemiah received provisions that could have been used for personal gain, yet he chose hospitality instead. Leadership that sacrifices personal comfort builds trust and unity.

b. Yet for all this required not I the bread of the governor: Nehemiah could have justified taking even more resources, but he restrained himself.

i. His example is striking because it includes both what he refused to take and what he refused to keep. He neither exploited nor hoarded.

c. Because the bondage was heavy upon this people: Nehemiah understood the weight the people were already carrying. He chose to lighten their burden rather than add to it.

i. This is the heart of godly leadership. A leader never expects more sacrifice from others than he is willing to make himself.

3. (Nehemiah 5:19) Nehemiah’s prayer, asking God to remember his good deeds.

“Think upon me, my God, for good, according to all that I have done for this people.” (Nehemiah 5:19, KJV)

a. Think upon me, my God: Some misunderstand this prayer, assuming Nehemiah was boasting or seeking praise. Yet Nehemiah was not speaking to men. He was speaking to God.

i. Jesus warned against doing good works to be seen by others.
“Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven.” (Matthew 6:1, KJV)
“But when thou doest alms, let not thy left hand know what thy right hand doeth.” (Matthew 6:3, KJV)

b. Think upon me, my God, for good: Nehemiah did not seek public recognition. This book reads like a personal diary. His concern was not human applause but divine remembrance.

i. In private prayer, it is entirely appropriate to entrust one’s faithfulness to God. God sees what men do not see, and He rewards what men may never acknowledge.

c. According to all that I have done for this people: Scripture preserved this prayer for our instruction. It shows that Nehemiah could confront others with integrity because his own life matched his words.

i. Nehemiah led by example. His private conduct aligned with his public leadership. He demanded righteousness because he practiced righteousness.

ii. His life teaches that authority in leadership flows not from position alone, but from personal obedience to God.