Nehemiah 5:1-12 · Bible study
Nehemiah 5:1-12 Commentary: Confronting Usury and Oppression Among God's People
Hebrew · 10 what the commentators say
Meaning in one sentence
An outcry against economic exploitation during the wall rebuilding. Nehemiah confronts nobles, demands justice, and restores community.
Research Summary
- Meaning: A community facing famine and taxation exploits its own poor until a leader confronts them, wins repentance, and restores justice.
- Key words: tsaʿăqāh (cry of distress); maššā’ (usury/interest); ʾāḥ (brother, repeated emphatically); yirʾat ʾelōhênû (fear of our God).
- Main debate: Whether the “hundredth part” (v.11) means 1% monthly interest (12% annually) or a simple hundredth of the principal, and whether Nehemiah himself had previously charged interest (v.10).
- Theological theme: The covenant community must reflect God’s justice and mercy; the “fear of God” overrides profit and self-interest.
- Best use: A model for addressing systemic sin within the church, public naming, private counsel, concrete action, and sacred accountability.
Translation Comparison
BSB Berean Standard Bible 2020
1About that time there was a great outcry from the people and their wives against their fellow Jews.
2Some were saying, “We and our sons and daughters are numerous. We must get grain in order to eat and stay alive.”
3Others were saying, “We are mortgaging our fields, our vineyards, and our homes to get grain during the famine.”
4Still others were saying, “We have borrowed money to pay the king’s tax on our fields and vineyards.
5We and our children are just like our countrymen and their children, yet we are subjecting our sons and daughters to slavery. Some of our daughters are already enslaved, but we are powerless to redeem them because our fields and vineyards belong to others.”
6When I heard their outcry and these complaints, I became extremely angry,
7and after serious thought I rebuked the nobles and officials, saying, “You are exacting usury from your own brothers!” So I called a large assembly against them
8and said, “We have done our best to buy back our Jewish brothers who were sold to foreigners, but now you are selling your own brothers, that they may be sold back to us!” But they remained silent, for they could find nothing to say.
9So 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?
10I, as well as my brothers and my servants, have been lending the people money and grain. Please, let us stop this usury.
11Please restore to them immediately their fields, vineyards, olive groves, and houses, along with the percentage of the money, grain, new wine, and oil that you have been assessing them.”
12“We will restore it,” they replied, “and will require nothing more from them. We will do as you say.” So I summoned the priests and required of the nobles and officials an oath that they would do what they had promised.
WEB World English Bible 2000
1Then there arose a great cry of the people and of their wives against their brothers the Jews.
2For there were some who said, “We, our sons and our daughters, are many. Let us get grain, that we may eat and live.”
3There were also some who said, “We are mortgaging our fields, our vineyards, and our houses. Let us get grain, because of the famine.”
4There were also some who said, “We have borrowed money for the king’s tribute using our fields and our vineyards as collateral.
5Yet now our flesh is as the flesh of our brothers, our children as their children. Behold, we bring our sons and our daughters into bondage to be servants, and some of our daughters have been brought into bondage. It is also not in our power to help it, because other men have our fields and our vineyards.”
6I was very angry when I heard their cry and these words.
7Then I consulted with myself, and contended with the nobles and the rulers, and said to them, “You exact usury, everyone of his brother.” I held a great assembly against them.
8I said to them, “We, after our ability, have redeemed our brothers the Jews that were sold to the nations; and would you even sell your brothers, and should they be sold to us?” Then they held their peace, and found not a word to say.
9Also 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?
10I likewise, my brothers and my servants, lend them money and grain. Please let us stop this usury.
11Please restore to them, even today, their fields, their vineyards, their olive groves, and their houses, also the hundredth part of the money, and of the grain, the new wine, and the oil, that you are charging them.”
12Then they said, “We will restore them, and will require nothing of them. We will do so, even as you say.” Then I called the priests, and took an oath of them, that they would do according to this promise.
KJV King James Version 1769
1And there was a great cry of the people and of their wives against their brethren the Jews.
2For 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.
3Some also there were that said, We have mortgaged our lands, vineyards, and houses, that we might buy corn, because of the dearth.
4There were also that said, We have borrowed money for the king’s tribute, and that upon our lands and vineyards.
5Yet 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.
6And I was very angry when I heard their cry and these words.
7Then 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.
8And 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.
9Also 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?
10I likewise, and my brethren, and my servants, might exact of them money and corn: I pray you, let us leave off this usury.
11Restore, 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.
12Then 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.
ASV American Standard Version 1901
1Then there arose a great cry of the people and of their wives against their brethren the Jews.
2For there were that said, We, our sons and our daughters, are many: let us get grain, that we may eat and live.
3Some also there were that said, We are mortgaging our fields, and our vineyards, and our houses: let us get grain, because of the dearth.
4There were also that said, We have borrowed money for the king’s tribute upon our fields and our vineyards.
5Yet 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 into bondage already: neither is it in our power to help it; for other men have our fields and our vineyards.
6And I was very angry when I heard their cry and these words.
7Then I consulted with myself, and contended with the nobles and the rulers, and said unto them, Ye exact usury, every one of his brother. And I held a great assembly against them.
8And I said unto them, We after our ability have redeemed our brethren the Jews, that were sold unto the nations; and would ye even sell your brethren, and should they be sold unto us? Then held they their peace, and found never a word.
9Also I said, The thing that ye do is not good: ought ye not to walk in the fear of our God, because of the reproach of the nations our enemies?
10And I likewise, my brethren and my servants, do lend them money and grain. I pray you, let us leave off this usury.
11Restore, I pray you, to them, even this day, their fields, their vineyards, their oliveyards, and their houses, also the hundredth part of the money, and of the grain, the new wine, and the oil, that ye exact of them.
12Then said they, We will restore them, and will require nothing of them; so will we do, even as thou sayest. Then I called the priests, and took an oath of them, that they would do according to this promise.
YLT Young's Literal Translation 1898
1And there is a great cry of the people and their wives, concerning their brethren the Jews,
2yea, there are who are saying, `Our sons, and our daughters, we--are many, and we receive corn, and eat, and live.'
3And there are who are saying, `Our fields, and our vineyards, and our houses, we are pledging, and we receive corn for the famine.'
4And there are who are saying, `We have borrowed money for the tribute of the king, on our fields, and our vineyards;
5and now, as the flesh of our brethren is our flesh, as their sons are our sons, and lo, we are subduing our sons and our daughters for servants, and there are of our daughters subdued, and our hand hath no might, and our fields and our vineyards are to others.'
6And it is very displeasing to me when I have heard their cry and these words,
7and my heart reigneth over me, and I strive with the freemen, and with the prefects, and say to them, `Usury one upon another ye are exacting;' and I set against them a great assembly,
8and say to them, `We have acquired our brethren the Jews, those sold to the nations, according to the ability that is in us, and ye also sell your brethren, and they have been sold to us!' and they are silent, and have not found a word.
9And I say, `Not good is the thing that ye are doing; in the fear of our God do ye not walk, because of the reproach of the nations our enemies?
10And also, I, my brethren, and my servants, are exacting of them silver and corn; let us leave off, I pray you, this usury.
11Give back, I pray you, to them, as to-day, their fields, their vineyards, their olive-yards, and their houses, and the hundredth part of the money, and of the corn, of the new wine, and of the oil, that ye are exacting of them.'
12And they say, `We give back, and of them we seek nothing; so we do as thou art saying.' And I call the priests, and cause them to swear to do according to this thing;
Darby Darby Bible 1890
1And there was a great cry of the people and of their wives against their brethren the Jews.
2And there were that said, We, our sons and our daughters, are many, and we must procure corn that we may eat and live.
3And there were that said, We have had to pledge our fields, and our vineyards, and our houses, that we might procure corn in the dearth.
4And there were that said, We have borrowed money for the king's tribute upon our fields and vineyards;
5yet now our flesh is as the flesh of our brethren, our children as their children; and behold, we must bring into bondage our sons and our daughters to be servants, and some of our daughters are brought into bondage [already]; neither is it in the power of our hand [to redeem them], for other men have our fields and our vineyards.
6And I was very angry when I heard their cry and these words.
7And I consulted with myself; and I remonstrated with the nobles and the rulers, and said to them, Ye exact usury, every one of his brother! And I set a great assembly against them.
8And I said to them, We, according to our ability, have redeemed our brethren the Jews, who were sold to the nations; and will ye even sell your brethren? or shall they be sold unto us? And they were silent and found no answer.
9And I said, The thing that ye do is not good. Ought ye not to walk in the fear of our God, so as not to be the reproach of the nations our enemies?
10I also, my brethren and my servants, we might exact usury of them, money and corn. I pray you, let us leave off this usury.
11Restore, I pray you, to them this very day their fields, their vineyards, their olive-gardens, and their houses, also the hundredth [part] of the money, and of the corn, the wine and the oil, that ye have exacted of them.
12And they said, We will restore [them], and will require nothing of them; so will we do, as thou hast said. And I called the priests, and took an oath of them, that they should do according to this promise.
Douay-Rheims Douay-Rheims Bible 1899
1Now there was a great cry of the people, and of their wives against their brethren the Jews.
2And there were some that said: Our sons and our daughters are very many: let us take up corn for the price of them, and let us eat and live.
3And there were some that said: Let us mortgage our lands, and our vineyards, and our houses, and let us take corn because of the famine.
4And others said: Let us borrow money for the king's tribute, and let us give up our fields and vineyards:
5And now our flesh is as the flesh of our brethren: and our children as their children. Behold we bring into bondage our sons and our daughters, and some of our daughters are bondwomen already, neither have we wherewith to redeem them, and our fields and our vineyards other men possess.
6And I was exceedingly angry when I heard their cry according to these words.
7And my heart thought with myself: and I rebuked the nobles and magistrates, and said to them: Do you every one exact usury of your brethren? And I gathered together a great assembly against them,
8And I said to them: We, as you know, have redeemed according to our ability our brethren the Jews, that were sold to the Gentiles: and will you then sell your brethren, for us to redeem them? And they held their peace, and found not what to answer.
9And I said to them: The thing you do is not good: why walk you not in the fear of our God, that we be not exposed to the reproaches of the Gentiles our enemies?
10Both I and my brethren, and my servants, have lent money and corn to many: let us all agree not to call for it again; let us forgive the debt that is owing to us.
11Restore ye to them this day their fields, and their vineyards, and their oliveyards, and their houses: and the hundredth part of the money, and of the corn, the wine, and the oil, which you were wont to exact of them, give it rather for them.
12And they said: We will restore, and we will require nothing of them: and we will do as thou sayest. And I called the priests and took an oath of them, to do according to what I had said.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Nehemiah 5:1
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
The commentators agree that the “great cry” (צַעֲקַת גְּדוֹלָה) in Nehemiah 5:1 represents a threefold economic crisis among the returned exiles. Keil and Delitzsch note that the people’s complaint targets “their brothers the Jews”, specifically the nobles and rulers (v.7). The first group (v.2) cries out that their large families need grain just to survive. The second group (v.3) has been forced to mortgage fields, vineyards and houses during the famine. The third (v.4) has borrowed money at interest to pay the Persian king’s tribute, and now cannot redeem their children from debt-slavery (v.5). Barnes and Clarke stress that this practice violated Mosaic law, which forbade charging interest to a fellow Israelite (Exodus 22:25; Leviticus 25:35, 37). Nehemiah’s response was not impulsive: the Hebrew phrase wayyimmāleḵ libbī ʿālay (v.7) literally means “my heart took counsel within me”, a careful, self-controlled anger. He then publicly rebuked the nobles, calling the assembly to witness, and demanded immediate restoration of property and cancellation of the usury (v.11). The nobles’ silence (v.8) and their swift compliance (v.12) show that Nehemiah’s moral authority, grounded in the law and his own example, carried the day.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Usury-as-interest view: Points to the explicit use of 'usury' (maššā’) and prohibitions in Exodus 22:25 and Leviticus 25:36–37.
- Usury-as-exploitation-through-mortgage view: Barnes and others note that the context mentions mortgaging fields and houses, not just cash loans, and that the Mosaic ban on interest applied broadly to any profit from a brother's need.
- Nehemiah's own practice debated: Verse 10 is read either as Nehemiah confessing that he too lent on usury (Cambridge) or as a rhetorical concession that he had the right but chose not to (Keil, Gill).
What is clear: Covetousness and exploitation of fellow Jews during a crisis were a direct violation of the law that Nehemiah confronted publicly, and the community repented and restored what had been taken.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The nature of the usury | Both sides agree that the rich were exploiting the poor by lending at interest, which the Mosaic law forbade when lending to a fellow Israelite. | Some commentators (Barnes) argue that the main practice was mortgage and pledge rather than simple interest loans; others (Clarke, Wesley) see it as direct usury on cash and grain. |
| The meaning of 'the hundredth part' (v.11) | All agree that it refers to the rate of interest or profit charged on the loans. | Some (Barnes, Wesley) interpret it as 1% per month (12% annual interest); others (Gill, Houbigant) contend that the phrase does not mean 'one hundredth' in the sense of a percentage and may refer to a fixed additional amount. |
| Nehemiah's own lending (v.10) | Commentators agree that Nehemiah lent money and grain to the poor; he does not deny it. | The debate is whether he charged interest. Barnes and Keil suggest he lent without interest (as his example suggests), while others (Cambridge) note that the words 'I likewise … do lend' imply he also engaged in the common practice but now calls for everyone to stop. |
| The role of the priests in the oath (v.12) | The priests were summoned to administer an oath that the nobles would keep their promise. | Some traditions see this as a natural role for priests as witnesses of sacred vows; others question whether the civil authority (Nehemiah) overstepped by calling priests for a financial matter. |
Historical & Cultural Context
The events of Nehemiah 5 occur while the wall of Jerusalem is being rebuilt under constant threat (Nehemiah 4). The economic strain is severe. Many of the returned exiles were poor to begin with, and the combination of a famine (possibly the same dearth mentioned in Haggai 1:9, 11, as Clarke suggests) plus the burden of providing for large families pushed them to the breaking point. The Persian king Artaxerxes imposed a regular tribute (the “king’s tax”), which in this vassal province fell heavily on small landowners. Barnes notes that such heavy taxation often produced debt and distress in ancient times.
The Hebrew term ‘ōrǝbîm (v.3) means “we are pledging” or “mortgaging”, the poor were handing over their land as security for loans of grain. When they could not repay, creditors seized the land and even the children as slaves (v.5). Under Mosaic law, a father could sell a daughter into servitude (Exodus 21:7), but only for six years; however, the practice of charging interest (maššā’, “usury”) to a brother was strictly forbidden (Deuteronomy 23:19, 20). The crisis was not just economic but theological: the wealthy were treating their own covenant family as Gentiles.
Nehemiah’s assembly (v.7) was a qǝhillāh gǝdōlāh, a formal public gathering, likely at the temple or city gate. His call to “walk in the fear of our God” (v.9) echoes the covenant language of Deuteronomy, reminding the nobles that their conduct brought reproach on Yahweh’s name among the surrounding nations. The rapid restoration (v.12) is sealed by an oath administered by the priests, making it a sacred commitment.
Textual Notes
The supplied commentaries note no significant textual variants for this passage. The Hebrew text is stable across manuscripts. Barnes proposes a “slight emendation” in verse 2 for parallelism, but this does not affect the overall meaning. In verse 9, the Kethib/Qere variation (C’thib reading “and it was said” vs. Qere “and I said”) is noted by Cambridge, but the Qere is universally accepted. The main interpretive questions turn on lexical meaning and historical context rather than textual uncertainty.
Reception History
This passage has been a key text in Christian teaching on usury and economic justice since the early church. The Didache and early church fathers cited it to prohibit interest among believers. During the Reformation, figures like Calvin and Luther used Nehemiah’s example to argue that civil authorities must intervene against exploitation. Matthew Henry (1710) applied it to the duty of magistrates to hear the cries of the poor. In the modern era, the passage has been invoked by advocates of debt forgiveness and Jubilee economics. Its emphasis on community accountability before God (the “fear of God”) has made it a staple for sermons on integrity in business and church life. The narrative’s concrete call to restore property immediately continues to challenge Christians who benefit from unjust structures.
Preaching This Verse
Three-point outline
- The cry of the oppressed: The passage opens with three voices of desperation, those without food, those losing their land, and those selling their children. Each cry is a direct result of systemic injustice within the covenant community.
- The courage of the leader: Nehemiah does not explode in rage; he “consulted with himself” (v.7), then acted with strategic public confrontation. He does not merely condemn but offers a concrete path to restoration (v.11).
- The response of the community: The nobles’ silence (v.8) and their promise (v.12) show that when sin is named in love and authority, repentance is possible. The oath before priests makes the restoration final.
Five-point outline
- Economic pressure built to a breaking point (vv.1, 5).
- Nehemiah’s anger moves him to careful action (v.6, 7).
- He confronts the wealthy and reminds them of their shared identity (v.8, 9).
- He appeals to the fear of God and offers his own example (v.10).
- He demands immediate, concrete restitution and seals it with an oath (v.11, 12).
Illustration hooks
- The whistleblower at work: An employee discovers that a colleague is charging interest on loans to coworkers. How does a manager address it without destroying relationships? Nehemiah models a public yet restorative approach.
- Church food pantry vs. payday loans: A congregation learns that some members are using predatory lending services. The passage challenges the community to create alternatives that reflect brotherhood.
- Tax season stress: A family borrows to pay taxes, then falls into debt. The story shows how systemic pressures (like the king’s tribute) can drive good people into desperate choices, and how leaders can intervene.
Questions your congregation is asking
- How do we handle financial inequality within the church without shaming the poor or excusing the rich?
- What does “usury” mean today? Is it only about interest rates, or does it include any exploitation of someone’s need?
- When is anger righteous, and when does it become sinful? Nehemiah’s example of “consulting with himself” offers a model.
Leading a Discussion
This passage shows that the work of building God’s kingdom (the wall) cannot proceed when the community is tearing itself apart through economic injustice. The “great cry” (v.1) is a prophetic moment: God hears the cry of the oppressed, just as He heard Israel in Egypt (Exodus 3:7). Nehemiah’s response teaches us that worship and social justice belong together.
Discussion questions
- Observation: What three groups of complainants do you see in verses 2, 5? What is each group’s specific problem?
- Interpretation: Why does Nehemiah call the nobles’ practice “usury” (v.7)? Look up Exodus 22:25 and Leviticus 25:35, 37. How does the Mosaic law define just lending?
- Observation: How does Nehemiah describe his own lending practices in verse 10? What does that reveal about his leadership?
- Interpretation: The nobles “held their peace” (v.8). Why do you think they found nothing to say? What does that silence tell you about the power of Nehemiah’s argument?
- Application: Where do you see similar patterns of economic pressure in your church or community today? Who are the “nobles” who could bring change?
- Application: Nehemiah demands immediate restoration (v.11). Is there a relationship or financial situation where God might be calling you to “restore today” rather than delay?
- Reflection: The passage ends with an oath before the priests (v.12). How can accountability within the church help us keep our promises about money and justice?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 3:7 | Yahweh said, “I have surely seen the affliction of my people who are in Egypt, and have heard their cry because of their taskmasters, for I know their sorrows. |
| Exodus 22:25 | “If you lend money to any of my people with you who is poor, you shall not be to him as a creditor. You shall not charge him interest. |
| Exodus 22:27 | for that is his only covering, it is his garment for his skin. What would he sleep in? It will happen, when he cries to me, that I will hear, for I am gracious. |
| Leviticus 25:35 | “‘If your brother has become poor, and his hand can’t support himself among you, then you shall uphold him. He shall live with you like an alien and a temporary resident. |
| Leviticus 25:37 | You shall not lend him your money at interest, nor give him your food for profit. |
| Deuteronomy 15:7 | If a poor man, one of your brothers, is with you within any of your gates in your land which Yahweh your God gives you, you shall not harden your heart, nor shut your hand from your poor brother; |
| Deuteronomy 15:11 | For the poor will never cease out of the land. Therefore I command you to surely open your hand to your brother, to your needy, and to your poor, in your land. |
| Job 31:38 | If my land cries out against me, and its furrows weep together; |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke argues that the phrase "the hundredth part of the money" does not mean a literal one percent interest. He shows it is a contraction of Hebrew words meaning simply "from the money," and notes that ancient translations like the Syriac and Septuagint do not support the hundredth-part reading. Instead, it likely refers to monthly
Barnes' Notes on the Bible Protestant 1832
Barnes notes that the rich Jews were not lending for ordinary interest but on mortgage, forcing debtors to sell children into slavery to pay claims. The law allowed such sales only until the next jubilee, making this a harsh exploitation. Nehemiah contrasts his own practice of lending without pledges.
Cambridge Bible for Schools and Colleges Anglican 1880
This commentary highlights that the economic crisis during the wall-building stemmed from a general halt to trade and agricultural work, pitting the poor majority against wealthy money-lenders. It notes that Nehemiah's anger focused not on usury itself but on the hard-hearted exploitation of fellow Jews during a national crisis. He wisely included himself in the blame to persuade the nobles, then demanded immediate restoration of property and remission of interest.
Gill's Exposition of the Bible Baptist 1748
Gill identifies three distinct complaints from the poor: need for food at inflated prices, mortgaged lands, and borrowing for the king's tribute. He stresses that the rich exacted usury against God's law, and Nehemiah demanded immediate restitution of lands and cancelation of the hundredth part, appealing to the fear of God and the reproach of the heathen.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB emphasizes that the people's outcry sprang from a pileup of pressures—enemy harassment, hard labor, poor harvests, and heavy Persian taxes—that forced the poor to mortgage land and sell children. He highlights Nehemiah's angry public rebuke, contrasting his own generous redemption of Jewish slaves with the rich creditors' grinding usury, an appeal that shamed them into repentance and restoration.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch zeroes in on the Hebrew wordplay in Nehemiah's rebuke, arguing that the emphatic phrasing "mashsha nasha" exposes not ordinary lending but the practice of usury. They reject alternate readings that soften the accusation, insisting that Nehemiah confronted the nobles for exacting heavy interest from their own brothers.
Lange's Commentary Reformed 1857
Lange highlights that Nehemiah confronted internal oppression by first confessing his own household's complicity in the usury, then rallying a public assembly to demand immediate restoration of property
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry treats the famine and debt as God’s direct judgment for the people’s neglect of the temple and unpaid tithes. The poor suffer hardest when markets rise, but their real misery comes from the sin that brought the scarcity. Large families only make the pinch worse.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley highlights the contrast between Ezra's gentle tears and Nehemiah's forceful confrontation of sin, showing that God's work can be done through different temperaments. He also notes that Nehemiah set a public assembly to shame the offenders and personally remitted his own lawful dues as an example.