Nehemiah 10:31
When the people of the land bring merchandise or any kind of grain to sell on the Sabbath day, we will not buy from them on a Sabbath or holy day. Every seventh year we will let the fields lie fallow, and will cancel every debt.
When the people of the land bring merchandise or any kind of grain to sell on the Sabbath day,

The people of the land were surrounding non-Israelite inhabitants who did not share Judah’s covenant obligations. Commercial traffic could easily turn the Sabbath into an ordinary workday, as later happened in Jerusalem (Nehemiah 13:15–22). Judah pledged not to allow foreign merchants or economic pressure to weaken obedience to God’s command to remember the Sabbath and keep it holy (Exodus 20:8–11). Sabbath rest declared that the Lord, not constant labor or trade, sustained His people.

Amo 8:5-6 “When will the New Moon be over, that we may sell grain?…
Neh 13:15-22 In those days I saw people in Judah treading winepresses…
Jer 17:21-22 This is what the LORD says: Take heed for yourselves;…

we will not buy from them on a Sabbath or holy day.

Refusing to buy completed the commitment, since merchants would have little reason to sell if Israelites would not purchase. Holy days included the appointed festivals of the Lord, when Israel was called to worship, remember God’s saving works, and cease from customary labor (Leviticus 23). Such obedience distinguished the restored community from its neighbors and preserved worship from being displaced by gain.

Exo 20:8-10 Remember the Sabbath day by keeping it holy.…
Deu 5:12-15 Observe the Sabbath day by keeping it holy,…
Lev 23:3 For six days work may be done, but the seventh day…

Every seventh year we will let the fields lie fallow

The Sabbatical year required the land to rest, while its voluntary produce was available to the poor, servants, resident foreigners, and animals (Leviticus 25:1–7). Israel’s obedience recognized that the land belonged to the Lord and that harvests came from His provision. The command required faith in God’s promise to supply enough in the sixth year for the time of rest (Leviticus 25:20–22).

Lev 25:2-5 Speak to the Israelites and say to them: When you enter…
Exo 23:10-11 For six years you are to sow your land and gather…
2Ch 36:21 So the land enjoyed its Sabbath rest all the days…

and will cancel every debt.

The seventh-year release protected poor Israelites from enduring bondage to loans and prevented wealthier members of the covenant community from exploiting need (Deuteronomy 15:1–11). God’s people were to lend generously, trusting Him rather than withholding help because the year of release was near. The practice displayed the mercy and justice appropriate to a people redeemed by God, while also pointing to the greater forgiveness found in Christ, who removed the debt of sin from those who believe in Him (Colossians 2:13–14).

Deu 15:1-2 At the end of every seven years you must cancel debts.…
Neh 5:10-13 I, as well as my brothers and my servants, have been lending…
Deu 15:7-11 If there is a poor man among your brothers…

Persons / Places / Events
1. Nehemiah
A Jewish leader who played a crucial role in rebuilding Jerusalem's walls and reforming the community after the Babylonian exile.

2. The Israelites
The people of God who are recommitting to the covenant and making specific pledges to follow God's laws.

3. Neighboring Peoples
Non-Israelite traders who would bring goods to sell to the Israelites, even on the Sabbath.

4. Sabbath Day
A holy day of rest instituted by God, observed from Friday evening to Saturday evening, as a sign of the covenant between God and Israel.

5. Seventh Year (Sabbatical Year)
A year of rest for the land, where no agricultural work was to be done, and debts were to be forgiven, as commanded in the Law of Moses.
Teaching Points
Honoring the Sabbath
The commitment to not buy or sell on the Sabbath underscores the importance of setting aside time for rest and worship, prioritizing spiritual over economic gain.

Trust in God's Provision
Observing the Sabbatical year and canceling debts requires faith in God's provision, teaching us to rely on Him rather than our own efforts.

Community and Covenant
The collective commitment of the Israelites to these practices highlights the importance of community accountability in spiritual growth and obedience.

Economic Justice and Mercy
The cancellation of debts every seven years reflects God's heart for justice and mercy, encouraging us to practice forgiveness and generosity in our financial dealings.

Cultural Distinctiveness
By adhering to these practices, the Israelites maintained their distinct identity as God's people, reminding us of the call to live counter-culturally in obedience to God's Word.
Bible Study Questions
1. How does the commitment to not buy or sell on the Sabbath challenge our modern understanding of rest and work?

2. In what ways can we practice trust in God's provision in our own lives, especially in times of financial uncertainty?

3. How can we, as a community of believers, hold each other accountable to live according to God's commands?

4. What practical steps can we take to reflect God's justice and mercy in our financial dealings with others?

5. How can we maintain our distinctiveness as Christians in a culture that often prioritizes economic gain over spiritual values?
Connections to Other Scriptures
Exodus 20:8-11
This passage provides the original commandment to keep the Sabbath day holy, emphasizing rest and dedication to God.

Leviticus 25:1-7
Details the laws concerning the Sabbatical year, where the land was to rest, and debts were to be forgiven.

Deuteronomy 15:1-2
Discusses the cancellation of debts every seven years, reinforcing the principle of economic justice and mercy.

Isaiah 58:13-14
Highlights the blessings associated with honoring the Sabbath, focusing on delighting in the Lord and refraining from personal pursuits.
The Profit of Sabbath-KeepingJ. Reid Howatt.Nehemiah 10:31
The Sabbath BeneficialNehemiah 10:31
Entering into CovenantW. Clarkson Nehemiah 10:1-37
A National CovenantThe ThinkerNehemiah 10:1-39
Covenant ComfortThe ThinkerNehemiah 10:1-39
Covenanting with GodW. Ritchie.Nehemiah 10:1-39
Solemn Engagement to Maintain the House of GodR.A. Redford Nehemiah 10:1-39
People
Aaron, Abijah, Adin, Adonijah, Ahiah, Ahijah, Amariah, Anaiah, Anan, Anathoth, Ater, Azaniah, Azariah, Azgad, Azzur, Baanah, Bani, Baruch, Bebai, Beninu, Bezai, Bigvai, Bilgai, Binnui, Bunni, Daniel, Elam, Ginnethon, Hachaliah, Hallohesh, Hanan, Hananiah, Harim, Hariph, Hashabiah, Hashabnah, Hashub, Hashum, Hasshub, Hattush, Henadad, Hezekiah, Hezir, Hizkijah, Hodiah, Hodijah, Hoshea, Jaddua, Jeremiah, Jeshua, Kadmiel, Kelita, Levi, Levites, Maaseiah, Maaziah, Magpiash, Malchijah, Malluch, Meremoth, Meshezabeel, Meshullam, Micha, Mijamin, Nebai, Nehemiah, Obadiah, Pahathmoab, Parosh, Pashur, Pelaiah, Pelatiah, Pileha, Rehob, Rehum, Seraiah, Shebaniah, Shemaiah, Sherebiah, Shobek, Zaccur, Zadok, Zatthu, Zattu, Zedekiah, Zidkijah
Places
Gate of Ephraim
Topics
Bring, Buy, Cancel, Debts, Forego, Forgo, Grain, Holy, Merchandise, Peoples, Sabbath, Sell, Seventh, Wares, Working
Dictionary of Bible Themes
Nehemiah 10:31

     1653   numbers, 6-10
     4978   year
     5242   buying and selling
     5274   credit
     5289   debt
     5587   trade
     7429   Sabbath, in OT
     7431   sabbatical year
     8242   ethics, personal
     8452   neighbours, duty to
     8472   respect, for environment

Nehemiah 10:31-32

     8243   ethics, social

Library
The "Fraternity" of Pharisees
To realise the state of religious society at the time of our Lord, the fact that the Pharisees were a regular "order," and that there were many such "fraternities," in great measure the outcome of the original Pharisees, must always be kept in view. For the New Testament simply transports us among contemporary scenes and actors, taking the then existent state of things, so to speak, for granted. But the fact referred to explains many seemingly strange circumstances, and casts fresh light upon all.
Alfred Edersheim—Sketches of Jewish Social Life

The Formation of the Old Testament Canon
[Sidenote: Israel's literature at the beginning of the fourth century before Christ] Could we have studied the scriptures of the Israelitish race about 400 B.C., we should have classified them under four great divisions: (1) The prophetic writings, represented by the combined early Judean, Ephraimite, and late prophetic or Deuteronomic narratives, and their continuation in Samuel and Kings, together with the earlier and exilic prophecies; (2) the legal, represented by the majority of the Old Testament
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

Influences that Gave Rise to the Priestly Laws and Histories
[Sidenote: Influences in the exile that produced written ceremonial laws] The Babylonian exile gave a great opportunity and incentive to the further development of written law. While the temple stood, the ceremonial rites and customs received constant illustration, and were transmitted directly from father to son in the priestly families. Hence, there was little need of writing them down. But when most of the priests were carried captive to Babylonia, as in 597 B.C., and ten years later the temple
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

The Second Commandment
Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am o jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of then that hate me; and shewing mercy unto thousands of them that love me and keep my commandments.' Exod 20: 4-6. I. Thou shalt not
Thomas Watson—The Ten Commandments

Ezra-Nehemiah
Some of the most complicated problems in Hebrew history as well as in the literary criticism of the Old Testament gather about the books of Ezra and Nehemiah. Apart from these books, all that we know of the origin and early history of Judaism is inferential. They are our only historical sources for that period; and if in them we have, as we seem to have, authentic memoirs, fragmentary though they be, written by the two men who, more than any other, gave permanent shape and direction to Judaism, then
John Edgar McFadyen—Introduction to the Old Testament

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