CHAPTER FIVE CHALLENGES WITHIN THE ECCLESIA
"Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him? But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats? Do not they blaspheme that worthy name by the which ye are called? If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well: But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors. For whosoever shall keep the whole law, and yet offend in one point, he is guilty of air (James 2:5-10).
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OT only did Nehemiah meet with opposition from the enemy without (ch. 4), but he was also troubled with disturbances within. The wealthier Jews were taking advantage of the distress which their poorer brethren had fallen into on account of a failure of crops and because of the necessity of working on the walls of Jerusalem. Many had been forced to surrender their property to satisfy loans occasioned in part by these circumstances and in part by the heavy taxes levied by the Persian government. In some cases children were being enslaved to meet the indebtedness incurred.
The Jewish exiles had ridden forth from Babylonia mounted, not on asses only, but on horses, camels, mules (Ezra 2:66-67). They had been rich enough to contribute towards the erection of the temple in Jerusalem, 5,000 pounds of silver and 40,000 drams of gold (Neh. 7:71-72). But the tide of prosperity began to ebb. To test His people, Yahweh sent famine, drought and want in the land (Hag. 1:9; Zech. 8:10), and though this was subsequently relieved (Hag. 2:19), it left its mark on the community and was reimposed when necessary (Mai. 3:8-
The dedication of the whole of the nation's resources had brought many of the families into poverty, causing them to seek assistance from their more wealthier brethren. The Law permitted a person in need to mortgage home or land, or to offer a daughter as security (Exo. 12:7) in order to obtain financial assistance, and such money was to be offered without interest (usury) by a wealthy brother according to the value of the land, and only until the year of Jubilee (Lev. 25:10-17).
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But the nobles in Nehemiah's day demanded that the borrower mortgage home, land, or both (Neh. 5:3), or that he offer himself, or his son or daughter, as security (v. 5). Whilst the Law permitted this offer of security in measure (it allowed a man to pledge the person of a daughter: Exo. 21:7, but made no provision for a son), it ensured that such servants were not oppressed physically and go free in the sabbatical year (Exo. 21:2; Deut. 15:12), when, at the time of release, the creditor should "furnish the man liberally" out of his own store with a supply of necessities (Deut. 15:12-14).
This was now not being done, and a large number of the poorer people had sunk into a state of perpetual servitude to the richer nobles (Neh. 5:15). Some had even been sold into the hands of the heathen (v. 8). The population of the land was seriously diminished by the drain upon it, and that of Jerusalem was especially scanty (7:4). Failure of crops (5:3), heavy tribute (v. 4), oppressive governors (v. 15), had increased the difficulties. The Law legislated concerning usury (Exo. 22:25; Lev. 25:36), and demanded release at the jubilee (Lev. 25:24-31).
But this had been set aside, as the nobles sought to benefit themselves. The
building of the wall had accentuated the problem — for these poor slaves (as
they virtually were) still had to provide the heavy monthly interest, whilst being I
denied the opportunity to obtain it — for they were fully engaged in building the'
wall. The oppressed rose against their oppressors, and found a worthy champion I
in Nehemiah!W
The Complaints of the Poor — vv. 1-5
Nehemiah uncovers a state of exploitation of brethren. Greed, selfishness, lack of brotherly kindness and suppression of the poor had destroyed the unity of outlook within the community, and threatened the work of the Truth. Notice the extent of the trouble: v. 2: family responsibilities; v. 3: business undertakings; v. 4: national obligations.
VERSE 1
"And there was a great cry" — The
Hebrew ts'agah is more literally "a shriek" (compare with v. 6 where the cry is distinguished from "words"). This was an emotional reaction as an expression against their oppressive condition. The people experienced a similar situation to that suffered in Egypt; the same word is translated in Exo. 2:23 as "and they cried."
"of the people and of their wives" — This relates to those Jews who already
were residents of the land, not to the newcomers. They had responded willingly to the "call" and now suffered more in consequence. The whole family experienced the distress caused by the oppression of the rulers. Evidently the shrill voices of the women rose in intensity, drawing attention to their particular need, and the trouble affecting the family.
"against their brethren the Jews" — The richer Jews of the community (The Jerusalem Bible has "brother Jews") who had adopted the practice of lending upon pledge to those in desperate need for survival. This oppression against the poorer class was not from Sanballat, but from within the ecclesia. Paul also experienced the oppressive attitude of Judaisers who sought to pressurise the ecclesia on certain issues. He spoke of "trouble on ever) side... within were fears" (2Cor. 7:5).
VERSE 2
"For there were that said, We, our(Gen26:1;Rut
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sons, and our daughters, (are) many" — Their numerous families were a benefit to the State, but imposed a heavy burden on individual breadwinners. This difficulty was accentuated when time had to be given to building the wall, rather than developing personal resources. Instead of helping them, the rich nobles laid upon them financial burdens in a time of general dearth.
"therefore we take up corn (for them), that we may eat, and live" — This is the language of desperate men, compelled by necessity to accept the harsh conditions imposed by those to whom the people had recourse for needs. They had to seek help to assist in the absolute necessities of life.
VERSE 3
"(Some) also there were that said, We have mortgaged" — The Hebrew 'arab means "to barter, to give security, to traffic," and indicates a commitment for financial assistance through necessity.
"our lands, vineyards, and houses" — The people would lose these holdings if they could not raise the monthly interest, and their absence in order to build the wall, placed them in financial difficulty. The question presented itself: Should they leave off the work to meet their financial obligations?
In these present days of materialism it is important to avoid becoming financially over-committed so as to enjoy a more comfortable existence. This could impose the burden of seeking additional income to service such a debt at the expense of service to the Truth. Purchase of unnecessary possessions should therefore be avoided
"that we might buy corn, because of the dearth" — It was a matter of urgency and family need due to the famine being experienced. But sometimes such untoward circumstances are a means of divine testing, or to extend Yahweh's purpose (Gen 26:1; Ruth 1:1).
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VERSE 4
"There were also that said, We have borrowed money for the king's tribute"
— The commoners were not exempted from tribute to Persia, as were the priests and other ministers of the temple (Ezra 4:13; 7:24).
"(and that upon) our lands and vineyards" — The dearth and demand for taxation had forced the people into debt to provide for their basic needs.
VERSE 5
"Yet now our flesh (is) as the flesh of our brethren" — Class distinction had alienated one from the other (Jas. 2:1-5; 5:1-7), although all were Jews. Some had become slaves (Ex. 21:7), the nobles invoking this aspect of the Law, but overlooking that which required release in the sabbatical year (Ex. 21:2).
"our children as their children: and, lo, we bring into bondage" — This word is from the Hebrew kabash, meaning "to tread down; to subject." This situation had arisen out of a gross violation of God's principles.
No Israelite should be in bondage to another, for they were all Yahweh's servants who had originally been brought out of Egypt to serve Him (Lev. 25:35-42). They all should have viewed similarly their release from Babylonian captivity as a means to freedom!
"our sons and our daughters to be servants, and (some) of our daughters are brought unto bondage (already)" — Through the additional sacrifice caused by building the wall, the fathers had felt the need to sell their daughters (Ex. 21:7). Appealing to the rich resulted in help being provided on their restrictive terms.
"neither (is it) in our power (to redeem them); for other men have our lands and vineyards" — Because all their resources went into paying the exorbitant interest demanded, they had no remedy to effect any change!
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Nehemiah Stands for the Oppressed
(ch. 5:6-8)
Becoming aware of the disastrous financial state of many of the poorer brethren — a condition made far worse by the ruthless greed of unprincipled brethren — Nehemiah was "angry." The word is rendered "earnestly" in ch. 3:20, and is indicative of fervent zeal for the principles of the Truth. Therefore, Nehemiah was a man of justice and mercy, and intense integrity. Seeing the havoc which resulted from these circumstances (vv. 1-5), he "consulted" with himself (v. 7). With a man of Nehemiah's character this could only mean that he thought deeply about the matter, upon the basis of the Spirit-Word. As his prayer in the first chapter shows, he was a diligent student of the Word, and turned to it constantly for guidance and direction. Like the Psalmist, he "communed with his own heart" and "made diligent search" within the Word of God (Psa. 77:6). Having done this, and having established clearly in his mind what the Word required, he "contended" (rv) for the faith, against the wrongdoers. In dealing with the problem in the way he did, he upheld without compromise the requirements of Lev. 19:15, "Ye shall do no unrighteousness in judgment: thou shalt not respect the person of the poor, nor honor the person of the mighty: but in righteousness shalt thou judge thy neighbor." He argued the question from the Word with such conviction that the brethren who needed to be rebuked could not answer him. They "held their peace, and found nothing to answer" (v. 8). These brethren not only found Nehemiah s case to be unanswerable; they could not help but be impressed by his wisdom and knowledge, and his personal integrity. Like the One he typified, "he taught them as one having authority" (Mat. 7:29). This incident provides a further example of Nehemiah — not only as a strong leader and a man of action, but as a deeply spiritually-minded man, and an earnest student of the Word of God. —J. Ullman.
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Nehemiah Intercedes to Help —vv. 6-13
He moves quickly, calling an assembly of witnesses to correct the abuses that had become obvious within the ecclesia.
VERSE 6
"And I was very angry"
— Heb. charah, to glow, to grow warm with anger. Nehemiah became hot with indignation at the injustice of it all. The people were impoverished partly by their sacrifices in God's work, and largely through the greed of their brethren. Nehemiah was also angry with ecclesial compromises (Neh. 13:8).
The Master was emotionally affected by iniquity, and expressed anger at it (Mk. 3:5; Rev. 2:6). The apostolic injunction is to express sinless anger (Eph. 4:26) by upholding the divine principles in any contention.
"when I heard their cry and these words" — Both the sound and the reason brought a response from the governor. Yahweh hears the cries of His people (Exo. 2:23; Lk. 18:7; Jas. 5:4) and acts for their relief (Heb. 4:16). His children need to develop the same characteristic, and respond to genuine cases of need (Gal. 6:10).
VERSE 7
"Then I consulted with myself — Though he acted quickly, Nehemiah was not impetuous. Nor did he allow sentiment to control his deci-
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sion. He carefully considered the issues (cp. Psa. 4:4; Eph. 4:26) that he might act with discretion.
"and I rebuked" — Such burdens as were being imposed by the nobles and rulers were difficult to bear, now that all the time of the people was required in the work of building. Such rebuke is sometimes necessary to uphold the divine principles (Lev. 19:17; ITim. 5:20). This is evidence of true agape love (Pro. 27:5; Mat. 18:17; 2Jn. 6).
"the nobles, and the rulers, and said unto them, Ye exact usury, every one of his brother" — This was in opposition to the Mosaic Law which disallowed interest being charged of the Israelites. See Exo. 22:25; cp. Psa. 15:5.
"And I set a great assembly against them" — Evidently Nehemiah's earlier rebuke had little effect, so now he brings the matter before the whole congregation (cp. Mat. 18:17). The word "assembly" is the Hebrew qehillah (fern.) from qahal, to convoke; to gather together. The Septu-agint translation has "the ecclesia." In his challenge to Goliath on the battlefield of Elah, David used the word qahal to show that his action was to benefit the ecclesia gathered at the site (ISam. 17:47).
VERSE 8
"And I said unto them, We after our ability" — According to the providence and blessing of God.
"have redeemed" — The word is from the Hebrew qanah, to erect; thus, to rescue, deliver, repurchase so as to set up firmly.
"our brethren the Jews" — They had come from Babylon, and "redeemed" (set up straight) so as to present a form of political resurrection. Nehemiah's action in redeeming some of the Jewish slaves that had been sold, gave an example to the wealthy nobles, of what should be done. Already some sold to the heathen had been redeemed, and it was incongruous that they
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should be released only to now fall into the hands of greedy brethren.
"which were sold unto the heathen; and will ye even sell your brethren? or shall they be sold unto us?" — In this way the nobles acted like Gentiles, and sought to return their brethren to a condition like to their former servitude, so that no longer were they able to "stand erect" ("redeemed"), but became bowed down in adversity.
"Then held they their peace, and found nothing (to answer)" — As judge, Nehemiah had shamed them, for they could see the ungodliness of their action. Now, as shepherd, he had to persuade them to act consistently with divine principles!
VERSE 9
"Also I said" — To silence the nobles was not enough. To shame them was not sufficient. It was necessary to persuade them to respond to the need of the ecclesia. Nehemiah accomplished this in the appealing argument he now set before them.
"It (is) not good that ye do: ought ye not to walk in the fear" — See the requirements of the Law: Lev. 25:17, 36, 43; Rom. 12:19. To "walk in the fear of Yahweh" is to manifest a godly attitude to those about (Gen. 20:11; Acts 9:31).
"of our God" — Although the nobles were rulers on earth, to do as they wished, they were actually under responsibility to the divine rulership in heaven (Ecc. 5:8; Col. 4:1). As prospective rulers of the earth, we are required to respond to the ordinance: "Fear God and keep His commandments" (Ecc. 12:13).
"because of the reproach of the heathen our enemies?" — The inconsistency of the Jews caused this. What was the use of building the wall, if God was not on their side? Because by their actions they set Him at nought! It is important to manifest a consistency in appearance and
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action among the community, so that the things of the Truth are upheld (Rom. 2:24; Tit. 2:5; IPet. 2:12).
VERSE 10
"I likewise, (and) my brethren, and my servants" — See notes ch. 4:16.
"might exact of them money and corn" — Rotherham translates this: "I might be lending unto them on interest." But instead of making such demands upon the population, Nehemiah provided an example of integrity; he not only exhorted, he acted to relieve their need.
"I pray you, let us leave off this usury" — On the basis of his own sacrifice, Nehemiah appeals to the goodwill of his brethren to follow his example, and to fulfil the principles of the Law in contrast to the attitude of the Pharisees (Mat. 23:14).
VERSE 11
"Restore" — Heb. shuwb: to turn back; thus, to repent, to change the course of life. The Law forbade taking interest from a brother in such circumstances (Exo. 22:25; Lev. 25:36). See Lev. 6:4-5; ISam. 12:3; Lk. 3:8.
"I pray you, to them, even this day" — Some have concluded that this was a sabbatical year, when, according to the Law, all debts should be forgiven.
"their lands, their vineyards, their oliveyards, and their houses, also the hundredth (part) of the money" — Note the development of the description. First the land, which was the basis of their inheritance; then the product of the ground and of their labor: vines and olives; finally their houses, the place of security and dwelling. The interest was computed at a monthly rate of 1%; thus a rate of 12% annually. This was certainly an exorbitant rate in a time of extreme depression. Nehemiah called upon the nobles to restore both interest and principal to the people, and thereby free them from the
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oppression they suffered. In so doing they would manifest the caring attitude of the Father, and reflect the principles of atonement and forgiveness.