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Expositor's Bible Commentary Nehemiah 5:1 And there was a great cry of the people and of their wives against their brethren the Jews. USURY Nehemiah 5:1-19 WE open the fifth chapter of Nehemiah with a shock of pain. The previous chapter described a scene of patriotic devotion in which nearly all the people were united for the prosecution of one great purpose. There we saw the priests and the wealthy citizens side by side with their humble brethren engaged in the common task of building the walls of Jerusalem and guarding the city against assault. The heartiness with which the work was first undertaken, the readiness of all classes to resume it after temporary discouragements, and the martial spirit shown by the whole population in, standing under arms in the prosecution of it, determined to resist any interference from without, were all signs of a large-minded zeal in which we should have expected private interests to have given place to the public necessities of the hour. But now we are compelled to look at the seamy side of city life. In the midst of the unavoidable toils and dangers occasioned by the animosity of the Samaritans, miserable internal troubles had broken out among the Jews and the perplexing problems which seem to be inseparable from the gathering together of a number of people under any known past or present social system had developed in the most acute form. The gulf between the rich and the poor had widened ominously: for while the poor had been driven to the last extremity, their more fortunate fellow-citizens had taken a monstrously cruel advantage of their helplessness. Famine-stricken men and women not only cried to Nehemiah for the means of getting corn for themselves and their families, they had a complaint to make against their brethren. Some had lost their lands after mortgaging them to rich Jews. Others had even been forced by the moneylenders to sell their sons and daughters into slavery. They must have been on the brink of starvation before resorting to such an unnatural expedient. How wonderfully, then, do they exhibit the patience of the poor in their endurance of these agonies! There were no bread-riots. The people simply appealed to Nehemiah, who had already proved himself their disinterested friend, and who. as governor, was responsible for the welfare of the city. It is not difficult to see how it came about that many of the citizens of Jerusalem were in this desperate plight. In all probability most of Zerubbabel’s and Ezra’s pilgrims had been in humble circumstances. It is true successive expeditions had gone up with contributions to the Jerusalem colony, but most of the stores they had conveyed had been devoted to public works, and even anything that may have been distributed among the citizens could only have afforded temporary relief. War utterly paralyses industry and commerce. In Judaea the unsettled state of the country must have seriously impeded agricultural and pastoral occupations. Then the importation of corn into Jerusalem would be almost impossible while roving enemies were on the watch in the open country, so that the price of bread would rise as a result of scarcity. At the same time the presence of persons from the outlying towns would increase the number of mouths to be fed within the city. Moreover, the attention given to the building of the walls and the defence of Jerusalem from assault would prevent artisans and tradesmen from following the occupations by which they usually earned their living. Lastly, the former governors had impoverished the population by exacting grievously heavy tribute. The inevitable result of all this was debt and its miserable consequences. Just as in the early history of Athens and later at Rome, the troubles to the state arising from the condition of the debtors were now of the most serious character. Nothing disorganises society more hopelessly than bad arrangements with respect to debts and poverty. Nehemiah was justly indignant when the dreadful truth was made known to him. We may wonder why he had not discovered it earlier, since he had been going in and out among the people. Was there a certain aloofness in his attitude? His lonely night ride suggests something of the kind. In any case his absorbing devotion to his one task of rebuilding the city walls could have left him little leisure for other interests. The man who is engaged in a grand scheme for the public good is frequently the last to notice individual cases of need. The statesman is in danger of ignoring the social condition of the people in the pursuit of political ends. It used to be the mistake of most governments that their foreign policy absorbed their attention to the neglect of home interests. Nehemiah was not slow in recognising the public need, when it was brought under his notice by the cry of the distressed debtors. According to the truly modern custom of his time in Jerusalem, he called a public meeting, explained the whole situation, and appealed to the creditors to give back the mortgaged lands and remit the interest on their loans. This was agreed to at once, the popular conscience evidently approving of the proposal. Nehemiah, however, was not content to let the matter rest here. He called the priests, and put them on their oath to see that the promise of the creditors was carried out. This appeal to the priesthood is very significant. It shows how rapidly the government was tending towards a sacerdotal theocracy. But it is important to notice that it was a social and not a purely political matter in which Nehemiah looked to the priests. The social order of the Jews was more especially bound up with their religion, or rather with their law and its regulations, while as yet questions of quasi-foreign policy were freely relegated to the purely civil authorities, the heads of families, the nobles, and the supreme governor under the Persian administration. Nehemiah followed the example of the ancient prophets in his symbolical method of denouncing any of the creditors who would not keep the promise he had extracted from them. Shaking out his mantle, as though to cast off whatever had been wrapped in its folds, he exclaimed, "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." { Nehemiah 5:13 } This was virtually a threat of confiscation and excommunication. Yet the ecclesia gladly assented, crying "Amen" and praising the Lord. The extreme position here taken up by Nehemiah and freely conceded by the people may seem to us unreasonable unless we have considered all the circumstances. Nehemiah denounced the conduct of the money-lenders as morally wrong. "The thing that ye do is not good," he said. It was opposed to the will of God. It provoked the reproach of the heathen. It was very different from his own conduct, in redeeming captives and supporting the poor out of his private means. Now, wherein was the real evil of the conduct of these creditors? The primitive law of the "Covenant" forbade the Jews to take interest for loans among their brethren. { Exodus 22:25 } But why so? Is there not a manifest convenience in the arrangements by which those people who possess a superfluity may lend to those who are temporarily embarrassed? If no interest is to be paid for such loans, is it to be expected that rich people will run the risk and put themselves to the certain inconvenience they involve? The man who saves generally does so in order that his savings may be of advantage to him. If he consents to defer the enjoyment of them, must not this be for some consideration? In proportion as the advantages of saving are reduced the inducements to save will be diminished, and then the available lending fund of the community will be lessened, so that fewer persons in need of temporary accommodation will be able to receive it. From another point of view, may it not be urged that if a man obtains the assistance of a loan he should be as willing to pay for it as he would be to pay for any other distinct advantage? He does not get the convenience of a coach-ride for nothing, why should he not expect to pay anything for a lift along a difficult bit of his financial course? Sometimes a loan may be regarded as an act of partnership. The tradesman who has not sufficient capital to carry on his business borrows from a neighbour who possesses money which he desires to invest. Is not this an arrangement in which lending at interest is mutually advantageous? In such a case the lender is really a sort of "sleeping partner," and the interest he receives is merely his share in the business, because it is the return which has come back to him through the use of his money. Where is the wrong of such a transaction? Even when the terms are more hard on the debtor, may it not be urged that he does not accept them blindfold? He knows what he is doing when he takes upon himself the obligations of his debt and its accompanying interest; he willingly enters into the bond, believing that it will be for his own advantage. How then can he be regarded as the victim of cruelty? This is one side of the subject, and it is not to be denied that it exhibits a considerable amount of truth from its own point of view. Even on this ground, however, it may be doubted whether the advantages of the debtor are as great as they are represented. The system of carrying on business by means of borrowed capital is answerable for much of the strain and anxiety of modern life, and not a little of the dishonesty to which traders are now tempted when hard pressed. The offer of "temporary accommodation" is inviting, but it may be questioned whether this is not more often than not a curse to those who accept it. Very frequently it only postpones the evil day. Certainly it is not found that the multiplication of "pawn-shops" tends to the comfort and well-being of the people among whom they spring up, and possibly, if we could look behind the scenes, we should discover that lending agencies in higher commercial circles were not much more beneficial to the community. Still, it may be urged, even if the system of borrowing and lending is often carried too far, there are cases in which it is manifestly beneficial. The borrower may be really helped over a temporary difficulty. In a time of desperate need he may even be saved from starvation. This is not to be denied. We must look at the system as a whole, however, rather than only at its favourite instances. The strength of the case for lending money at interest rests upon certain plain laws of "Political Economy." Now it is absurd to denounce the science of "Political Economy" as "diabolical." No science can be either good or bad, for by its nature all science deals only with truth and knowledge. We do not talk of the morality of chemistry. The facts may be reprehensible, but the scientific co-ordination of them, the discovery of the principles which govern them, cannot be morally culpable. Nevertheless "Political Economy" is only a science on the ground of certain presuppositions. Remove those presuppositions, and the whole fabric falls to the ground. It is not then morally condemned, it is simply inapplicable, because its data have disappeared. Now one of the leading data of this science is the principle of self-interest. It is assumed throughout that men are simply producing and trading for their own advantage. If this assumption is allowed, the laws and their results follow with the iron necessity of fate. But if the self-seeking principle can be removed, and a social principle be made to take its place, the whole process will be altered. We see this happening with Nehemiah, who is willing to lend free of interest. In his case the strong pleas for the reasonableness, for the very necessity of the other system fall to the ground. If the contagion of his example were universal, we should have to alter our books of "Political Economy," and write on the subject from the new standpoint of brotherly kindness. We have not yet reached the bottom of this question. It may still be urged that, though it was very gracious of Nehemiah to act as he did, it was not therefore culpable in others who failed to share his views and means not to follow suit. In some cases the lender might be depending for a livelihood on the produce of his loans. If so, were he to decline to exact it, he himself would be absolutely impoverished. We must meet this position by taking into account the actual results of the money-lending system practised by the Jews in Jerusalem in the days of Nehemiah. The interest was high-"the hundredth part of the money" { Nehemiah 5:11 } - i.e. , with the monthly payments usual in the East, equivalent to twelve per cent annual interest. Then those who could not pay this interest, having already pledged their estates, forfeited the property. A wise regulation of Deuteronomy-unhappily never practised-had required the return of mortgaged land every seven years. { Deuteronomy 15:1-6 } This merciful regulation was evidently intended to prevent the accumulation of large estates in the hands of rich men who would "add field to field" in a way denounced by the prophets with indignation. { e.g . Isaiah 5:8 } Thus the tendency to inequality of lots would be avoided, and temporary embarrassment could not lead to the permanent ruin of a man and his children after him. It was felt, too, that there was a sacred character in the land, which was the Lord’s possession. It was not possible for a man to whom a portion had been allotted to wholly alienate it, for it was not his to dispose of, it was only his to hold. This mystical thought would help to maintain a sturdy race of peasants-Naboth, for example-who would feel their duty to their land to be of a religious nature, and who would therefore be elevated and strengthened in character by the very possession of it. All these advantages were missed by the customs that were found to be prevalent in the time of Nehemiah. Far worse than the alienation of their estates was the selling of their children by the hard-pressed creditors. An ancient law of rude times recognised the fact and regulated it in regard to daughters, { Exodus 21:7 } but it is not easy to see how in all age of civilisation any parents possessed of natural feeling could bring themselves to consent to such a barbarity. That some did so is a proof of the morally degrading effect of absolute penury. When the wolf is at the door, the hungry man himself becomes wolfish. The horrible stories of mothers in besieged cities boiling and eating their own children can only be accounted for by some such explanation as this. Here we have the severest condemnation of the social system which permits of the utter destitution of a large portion of the community. It is most hurtful to the characters of its victims, it dehumanises them, it reduces them to the level of beasts. Did Ezra’s stern reformation prepare the way for this miserable condition of affairs? He had dared to tamper with the most sacred domestic ties. He had attacked the sanctities of the home. May we suppose that one result of his success was to lower the sense of home duties, and even to stifle the deepest natural affections? This is at least a melancholy possibility, and it warns us of the danger of any invasion of family claims and duties by the church or the State. Now it was in face of the terrible misery of the Jews that Nehemiah denounced the whole practice of usury which was the root of it. He was not contemplating those harmless commercial transactions by which, in our day, capital passes from one hand to another in a way of business that may be equally advantageous to borrower and lender. All he saw was a state of utter ruin-land alienated from its old families, boys and girls sold into slavery, and the unfortunate debtors, in spite of all their sacrifices, still on the brink of starvation. In view of such a frightful condition, he naturally denounced the whole system that led to it. What else could he have done? This was no time for a nice discrimination between the use and the abuse of the system. Nehemiah saw nothing but abuse in it. Moreover, it was not in accordance with the Hebrew way ever to draw fine distinctions. If a custom was found to be working badly, that custom was reprobated entirely, no attempt was made to save from the wreck any good elements that might have been discovered in it by a cool scientific analysis. In The Law, therefore, as well as in the particular cases dealt with by Nehemiah, lending at interest among Jews was forbidden, because as usually practised it was a cruel, hurtful practice. Nehemiah even refers to lending on a pledge, without mentioning the interest, as an evil thing, because it was taken for granted that usury went with it. But that usury was not thought to be morally wrong in itself we may learn from the fact that Jews were permitted by their law to practise it with foreigners, { Deuteronomy 15:3-6 } while they were not allowed to do any really wrong thing to them. This distinction between the treatment of the Jew and that of the Gentile throws some light on the question of usury. It shows that the real ground of condemnation was that the practice was contrary to brotherhood. Since then Christianity enlarges the field of brotherhood, the limits of exactions are proportionately extended. There are many things that we cannot do to a man when we regard him as a brother, although we should have had no compunction in performing them before we had owned the close relationship. We see then that what Nehemiah and the Jewish law really condemned was not so much the practice of taking interest in the abstract as the carrying on of cruel usury among brothers. The evil that lies in that also appears in dealings that are not directly financial. The world thinks of the Jew too much as of a Shylock who makes his money breed by harsh exactions practised on Christians. But when Christians grow rich by the ill-requited toil of their oppressed fellow-Christians, when they exact more than their pound of flesh, when drop by drop they squeeze the very life-blood out of their victims, they are guilty of the abomination of usury in a new form, but with few of its evils lightened. To take advantage of the helpless condition of a fellow-man is exactly the wickedness denounced by Nehemiah in the heartless rich men of his day. It is no excuse for this that we are within our rights. It is not always right to insist upon our rights. What is legally innocent may be morally criminal. It is even possible to get through a court of justice what is nothing better than a theft in the sight of Heaven. It can never be right to push any one down to his ruin. But, it may be said, the miserable man brought his trouble upon himself by his own recklessness. Be it so. Still he is our brother, and we should treat him as such. We may think we are under no obligation to follow the example of Nehemiah, who refused his pay from the impoverished citizens, redeemed Israelites from slavery in foreign lands, lent money free of interest, and entertained a number of Jews at his table-all out of the savings of his old courtier days at Susa. And yet a true Christian cannot escape from the belief that there is a real obligation lying on him to imitate this royal bounty as far as his means permit. The law in Deuteronomy commanded the Israelite to lend willingly to the needy, and not harden his heart or shut up his hands from his "poor brother." { Deuteronomy 15:7-8 } Our Lord goes further, for He distinctly requires His disciples to lend when they do not expect that the loan will ever be returned-"If ye lend to them of whom ye hope to receive," He asks, "what thanks have ye? even sinners lend to sinners, to receive again as much." { Luke 6:34 } And St. Paul is thinking of no work of supererogation when he writes, "Bear ye one another’s burdens, and so fulfil the law of Christ." { Galatians 6:2 } Yet if somebody suggests that these precepts should be taken seriously and put in practice today, he is shouted down as a fanatic. Why is this? Will Christ be satisfied with less than His own requirements? The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.

And there was a great cry of the people. Nehemiah 5:1-13 The friend of the poor W. Ritchie. I. THE COMPLAINT OF THE POOR. It is sometimes alleged the poor have a morbid disposition to complain of their indigence and sufferings; and this may be true of certain classes of them. The ignorant and vicious, the idle and intemperate, are prone to bewail their hardships in querulous words. They complain bitterly of the miseries of their lot, and perhaps charge those with having a hard heart who do not give them the relief they desire. They try thus to excite the pity of the benevolent, or to extort the gifts of charity which they do not deserve. But it is altogether different with the industrious and pious poor. The poor of the children of Judah are manifestly brought to the very extremity of suffering before they disclose their sorrowful circumstances; and when they are compelled to make them known, it is in language remarkable for dignified sobriety and true pathos. The complaint of these poor Israelites unveils their varied load of sorrow. 1. Some complained of the extent of their necessities. "We, our sons, and our daughters, are many: therefore we take up corn for them, that we may eat, and live." The calls of hunger were many; the means of supply, on their own inheritance, were small; and they required to purchase corn for bread from others. Their straits, too, were increased by the present dearth. It is one of the many glories of the religion of the Bible that it makes a benevolent care of the poor a paramount duty in all who have it in their power to relieve their necessities, and enforces this duty by threatenings for its neglect, and by promises of reward for its observance. 2. Some of the poor here also complain of the severity of public burdens. They were still subject to the Persian king, and to secure the continuance of his favour to Jerusalem they had made every possible effort to pay his tribute. Their more wealthy countrymen met this tax without abridging their home comforts, but the burden was heavy on the poor. 3. The sorrows of the poor were in this case deepened by the thought that they were occasioned by the ungenerous conduct of their own brethren. "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, neither is it in our power to redeem them." They possessed a common relation to the covenant inheritance. They had left the land of their exile animated with the same faith, and embarked in the same enterprise. Many of them had quitted comforts in that foreign land, out of love to Jerusalem, and were now enduring the first trials of returned captives. They had laboured, too, by their united endeavours, to restore the city of their fathers, instead of seeking every man his own things in the care of his patrimonial inheritance. It might have been expected that, thus labouring for a common object, they would have shared a common sympathy, and been free from the grasp of selfishness. 4. How mysterious are sufferings like these, especially of the poor people of God engaged in His service. We do not wonder that those Jews who remained in the land of idols, after they were free to return to Judah, might suffer adversity. They despised the Lord's goodness in offering deliverance from exile, and preferred ease in a strange country to spiritual blessings in the holy land. It is not wonderful though they might be visited with trials in providence, and be made to read their sin in their suffering. But here those endure affliction who willingly left the land of the heathen, and they are involved in deep trouble while doing a service to the city of God. Shall we think that they disprove either the wisdom or goodness of God's providence to His people? Do they not rather show His thoughts to be far above our thoughts, and His procedure in carrying out His great plan to be too high for us to understand? Do they not clearly indicate that He tries the faith of His servants in the very moment of accepting their love, and rewards their affection, not in the comforts of earth, but in the glories of immortality? It is thus that the world in which we dwell is still a place of weeping, where the poor and needy pour out their tears in floods. Thousands of righteous ones languish in poverty, or are persecuted for their fidelity to the truth of God. II. NEHEMIAH'S EXPOSTULATION WITH THE NOBLES. The promptitude with which he listens to the complaint of the poor does honour to his heart, and the courage with which he proceeds to redress their wrongs sheds a lustre on the justice of his administration. The cry of the lowly for relief from distress or opposition is often disregarded, yea, proves the occasion of augmenting their misery. And in his very first step for reform of these abuses in Judah he evinces again the self-reliance of a great mind. "Then," says he, "I consulted with myself." To this, indeed, he was shut up by his peculiar and trying circumstances. 1. He "rebuked the nobles, and the rulers, and said unto them, Ye exact usury, every one of his brother." To see the full force of this charge, it must be borne in mind that the Israelites were forbidden in the law of Moses to lend money to the poor on interest. With strangers, or perhaps with the rich, they might trade in this way; but this is the law interdicting such a practice with their poor brethren: — "If thou lend money to any of My people that is poor by thee, thou shalt not be to him an usurer, neither shalt thou lay upon him usury." This, then, is a grave charge against the nobles of violating the Divine law; and it falls on ears not accustomed to such plain words. Men of rank and affluence seldom hear this language of remonstrance addressed to them, and they can ill bear such reflections on their honour. But no earthly station exempts wrong-doers from just reproof; and Nehemiah's zeal for God, as well as his love to His people, inspires him with faithfulness. True kindness to them, not less than compassion for the lowly objects of their exactions, prompted his faithful expostulation. The reproof here was administered with firmness, yet it was accompanied with the prudence of wisdom, adopting a course fitted to fortify remonstrance, and to secure its desired effect. "I set," says he, "a great assembly against them." What was the object of this concourse? We cannot suppose that the servant of God intended, through this means, to overawe the nobles by numbers, or to constrain them to a decision contrary to reason. He appears rather to have convened this assembly to allow the free expression of sentiment on the evil complained of, and to bring all under the salutary influence of public opinion. In no free community can public opinion be set at defiance with either justice or safety. It may, indeed, be sometimes corrupted by designing men, and it may for a season be swayed by impulses perilous to the common-weal. It requires, then, to be corrected and regulated by the power of truth. But a healthful public opinion, wisely formed, rightly guided, freely expressed, is the bulwark of national liberty, and an essential condition of the progress of mankind. 2. Nehemiah addressed to the rulers of Judah persuasive argument. The arguments he employed are threefold. He first of all pleads the efforts already made to redeem Judah from captivity. And on this ground he asks if it is right they should be again sold into bondage. "We after our ability have redeemed our brethren the Jews, who were sold unto the heathen; and will ye even sell your brethren?" This appeal reminds believers in Christ of their duty, not to come again into bondage to sin. "Stand fast in the liberty wherewith Christ hath made you free, and be not entangled again with the yoke of bondage." Nehemiah, moreover, pleads the exposure of the common cause to the reproach of the enemy as a reason for the nobles ceasing their oppression. "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?" This is a powerful argument for watchfulness and consistency in all who love Zion. Many are jealous for their own reputation, and quick to wipe off any reproach from themselves, while they have little care for the honour of God. Nehemiah, once more, appeals to his own conduct as an example of a generous spirit to his poor brethren. He, too, might have exacted money and corn, but he freely surrendered his private rights for the sake of the public good. It is not in a boastful spirit that he thus refers to himself and the course of self-denial he pursued. Perhaps, also, he wishes to suggest that he gained far more in enjoyment than he gave up in substance. The powerful and persuasive appeal was crowned with complete success. The result of this appeal also proves the power of religious motive in remedying social evils. These often grow and spread in face of all arguments deduced from considerations of humanity and justice. But here, in Jerusalem, religion pours the oil of love on the troubled waters; she addresses a winning appeal to open hearts, and at once the grasp of oppression is relaxed. If any great social evils are allowed to prevail where religion is professed, it is only by neglecting or denying its power. Christianity will either destroy every iniquity that abounds in a land, or itself will decline and depart from a people who will not hear its voice, to break off their sins by righteousness. III. NEHEMIAH'S TESTIMONY TO HIS OWN DISINTERESTED CONDUCT. ( W. Ritchie. ) Brave compassion T. C. Finlayson. Now Nehemiah, as we have seen, was a business man — a man of great energy and prudence; and it would not have been strange if he had postponed the consideration of the complaints thus brought before him. He might naturally enough have been afraid lest, by now finding fault with the nobles and rulers, he should alienate them from himself, and thus hinder the completion of his great enterprise. And so he might have said to these poor people, "You see that my hands are full of work; I cannot attend to this matter now — one thing at a time. No doubt you have a grievance, but let us get the wails finished first, and then I will see what can be done." It is thus that many men of business act in daily life. Their very energy leads them to brush aside everything that threatens to interfere with their present work. They cannot bear interruptions, and are so eagerly bent on reaching their end that they cannot pause to do good on their way. But Nehemiah was more than a mere man of business; he was a man with a tender heart. ( T. C. Finlayson. ) A great schism averted Homiletic Commentary. I. THAT SOCIAL INJUSTICE MAY EXIST EVEN AMONGST FELLOW-WORKERS IN A GREAT AND GOOD CAUSE. II. THAT SOCIAL INJUSTICE, IF NOT CORRECTED, WILL UNDERMINE THE STABILITY OF ANY CAUSE, HOWEVER RIGHTEOUS. III. THAT SOCIAL INJUSTICE SHOULD BE REGARDED BY ALL GOOD MEN WITH FEELINGS OF RIGHTEOUS INDIGNATION. IV. THAT SOCIAL INJUSTICE, WHENEVER DISCOVERED, SHOULD BE CALMLY, YET PROMPTLY, DEALT WITH. V. THAT CONCILIATORY APPEALS ARE SOMETIMES MORE EFFICACIOUS THAN COERCIVE MEASURES IN DEALING WITH SOCIAL INJUSTICE. ( Homiletic Commentary. ) The accusing cry of humanity Homiletic Commentary. I. THE UNENDING STRUGGLE. Wealth and poverty, knowledge and ignorance, brain and brawn, capital and labour — when in all ages have not these come into collision? II. ELEMENTS OF BITTERNESS IN THIS STRUGGLE. 1. On the side of the oppressors there is power (ver. 7). 2. The oppressed are the brethren of the oppressors. 3. They were engaged in a common cause. III. LIGHT IN DARENESS. 1. Christ cams to proclaim the brotherhood of humanity. 2. Signs of the times. The teacher is abroad. Society is tending towards redress. ( Homiletic Commentary. ) We have mortgaged our lands. Nehemiah 5:3-5 The miseries of debt Homiletic Commentary. I. MENTAL UNREST. II. SOCIAL DEGRADATION. III. FAMILY RUIN. IV. A DISREGARD OF A DIVINE COMMAND: "Thou shalt not steal." Application — 1. Christians should set the world an example. 2. Watch the beginnings of extravagance. 3. In small things as well as in greater act on Christian principle. ( Homiletic Commentary. ) The blessing and curse of mortgages T. De Witt Talmage. The history of the mortgage would be the history of the domestic, social, financial, political, and ecclesiastical progress of all ages. It will be useful if I can intelligently and practically speak of the mortgage as a blessing and as a curse. There is much absurd and wholesale denunciation of borrowing money. If I should request all those who have never asked a loan to rise, there would not out of this audience be one get up unless it were some one who had acted so badly at the start that he knew no one would trust him. At the inception of nearly all enterprises, great or small, a loan is necessary. Years ago an Irish man landed with fifty cents in his pocket on the Battery, asked the loan of one dollar from an entire stranger, and now is among the New York princes. A mortgage is merely borrowed strength of others to help us in crises of individual or national life on the promise that we will pay them for the help rendered. But what is true in secularities is more true in ecclesiastical affairs. If churches had not been built till all the money could be raised, tens of thousands of our best churches would never have been built, and millions of those who are now Christians on earth or saints in heaven would never have been comforted or saved. The old Collins's line of steamers went into bankruptcy, but that does not change the fact that they transported hundreds of passengers in safety across the sea; and if all the churches in Christendom to-morrow went down under the thump of the sheriff's hammer, that would not hinder the fact that they have already transported thousands into the kingdom, and have done a stupendous good that all earth and hell can never undo. All consider it right to borrow for a secular institution. Is it not right to borrow for a religious? It is safer to borrow for the Church than for any other institution, because other institutions die, but a Church seldom. When the Israelites of my text wanted to rebuild their homes, and wanted to borrow money for that purpose, the mortgagers did well to let them have it, though I wish they had not asked twelve per cent. But after a while the mortgage spoken of in the text ceased to be a blessing, and became a plague. It had helped them through a domestic and ecclesiastical crisis, but now they could carry it no longer, and they cried out for rescue. If a blessing lies too long, it gets to be a curse. At the first moment the farmer can get the mortgage off his farm, and the merchant the mortgage off his merchandise, and the citizen the mortgage off his home, and the charitable institution the mortgage off its asylum, and the religious society the mortgage off its church, they had better do it. I have heard people argue the advantage of individual debts and national debts and Church debts; but I could not, while the argument was going on, control my risibilities. It is said that such debts keep the individual and the Church and the State busy trying to pay them. No doubt of it. So rheumatism keeps the patient busy with arnica, and neuralgia keeps the patient busy with hartshorn, and the cough with lozenges, and the toothache with lotions; but that is no argument in favour of rheumatism, or neuralgia, or coughs, or toothache. Better, if possible, get rid of these things, and be busy with something else. ( T. De Witt Talmage. ) Then I consulted with myself. Nehemiah 5:7 Precipitate anger avoided T. C. Finlayson. But, though very angry, he nevertheless "consulted with himself." Even righteous indignation is often too precipitate in its expression, and vents itself in a fuming and storming which does little or no good. But the fervid feeling of Nehemiah was blended with practical wisdom. He took counsel with himself as to what was best to be done. ( T. C. Finlayson. ) And I set a great assembly against them An assembly convoked against sinners E. Payson, D. D. I wish to show impenitent sinners how great an assembly may be set against them. That so large a majority of mankind are on the side of irreligion, tends powerfully to preserve a majority on that side, for a large proportion of the youth in each successive generation will enlist under the banner of the strongest party. The same circumstance operates to weaken the force and prevent the success of those means and arguments which God employs for the conversion of sinners. When the man who neglects religion looks around him and sees wealth, rank, power, and influence all ranged on his side, he secretly says, "I must be right, I must be safe. If I fare as well as the great mass of my fellow-creatures, I shall fare well enough." This being the case, it is important that sinners should be made to see what a great assembly may be set against them. Among those who are against them, we mention — I. THE GOOD MEN NOW IN THE WORLD. God has not a servant, Jesus Christ has not a friend on earth who is not against you. Their example is against you, their testimony is against you. II. ALL THE GOOD MEN WHO HAVE EVER LIVED IN THE WORLD, the spirits of just men made perfect. III. ALL THE WRITERS OF THE OLD AND NEW TESTAMENTS. With one voice they cry, "Woe to the wicked! it shall be ill with him, for the reward of his hands shall be given him." IV. THE HOLY ANGELS. V. THE LORD JESUS CHRIST. Every doctrine which He promulgated, every precept which He enjoined, every threatening which He uttered, every action of his life, is against you. Christ meets all the impenitent, and says, "Except ye repent, ye shall all likewise perish." He meets the unbelieving, and says, "He that believeth not shall be damned." He meets all the unholy, and says, "Without holiness no man shall see the Lord." He meets all the unregenerate, and exclaims, "Verily, verily, I say unto you, Except ye be born again, ye cannot enter the kingdom of heaven." VI. GOD THE FATHER. ( E. Payson, D. D. ) Witnesses against you Some persons are deaf to the voice of justice until it is repeated loudly by thousands of their fellow-men. The silent voice of principle and right they will not hear, and the gentle rebuke of some one faithful friend they will despise; but when righteous. ness enlists public opinion on its side, when many are seen to be its advocates, then these very persons will show that they have relics of conscience left, and they yield to right demands because they see them not only to be just, but to be popular. This is the main point with those of the feebler sort, and we turn the scale if, like Nehemiah, we "set a great assembly against them." I set a great assembly against — I. THE UNCONVERTED. 1. The great assembly of all the godly that are upon the earth. They all testify against you. (1) By their consistent life. (2) By their joy in God. (3) By their very horror at your sin.They cannot bear to think of that which awaits you. Holy Whitfield, when he began to touch upon that subject, would, with the tears streaming down his cheeks, cry, "The wrath to come! the wrath to come!" It was too much for him. He could but repeat those words and there cease. 2. All the inspired writers of the Bible. 3. The departed saints. 4. The whole company of the angels. 5. God Himself. "The face of the Lord is against them that do evil, to cut off the remembrance of them from the earth." 6. Jesus Christ, the Son of God. II. THOSE WHO SAY THAT SIN IS A VERY PLEASNT AND PROFITABLE THING. Oh, what an assembly it would be if I could bring up from the hospitals the wretches who are suffering an earthly hell from their sins I Go over the casual ward, enter the union-house, spend an evening in a low lodging-house, and sit down and hear the tales of sons of ministers, of sons of gentlemen, of sons of noblemen, of men that once were merchants, traders, lawyers, doctors, who have brought themselves down by nothing else than their own extravagance and sin to eat the bread of pauperism. III. THOSE WHO SAY THAT TRUE RELIGION MAKES PEOPLE MISERABLE. I have suffered as much of bodily pain as most here present, and I know also about as much depression of spirit at times as any one; but my Master's service is a blessed service, and faith in Him makes my soul leap for joy. I would not change with the most healthy man, or the most wealthy man, or the most learned man, or the most eminent man in all the world, if I had to give up my faith in Jesus Christ. It is a blessed thing to be a Christian and all God's people will tell you so. By the living saints that do rejoice, and by the dying saints who die without a fear, I set an assembly against the man who dares slander true religion by saying that it does not make men happy. ( C. H. Spurgeon . ) Ought ye not to walk in the fear of our God, because of the reproach of the heathen our enemies? Nehemiah 5:9 Jealousy for the honour of God Hugh Stowell, M. A. There was much good sense and Christian wisdom in the reply which was once given to a dignitary of our Church by a simple rural pastor. The latter had said to the former, "If you act so, what will the people say?" The reply was, "Do you care what the people say?" The rejoinder of the plain man was, "I care as little as any man what the people say; but I care a great deal what the people have a right to say." How just the distinction! Human opinion ought to have no weight with us when it contravenes duty; but it ought to weigh much with us when we incur its censure by the violation of duty. The ungodly will judge chiefly of Christianity by those who profess it, and be largely won or scandalised by the manner in which it is adorned or disgraced by them. ( Hugh Stowell, M. A. ) Let us leave off this usury. Nehemiah 5:10 Wise rebuke W. P. Lockhart. He did not stand on a pedestal and look down on them with scorn and contempt; he rather placed himself alongside of the offenders, that he might lift them to a higher level. Let us learn .from this beautiful example how best to rebuke and restore an erring brother or sister. ( W. P. Lockhart. ) But so did not I, because of the fear of God. Nehemiah 5:15 A motto for a manly life Homiletic Commentary. I. THE SELF-REGULATIVE POWER OF A MANLY MOTIVE. "The fear of God"; "the love of Christ"; "religious principle"; "conscience"; "the sense of duty"; "the instinct of right," are all variations of expressions of the same motive. II. THE COURAGE TO BE SINGULAR IS HERE IMPLIED. III. APPLICATIONS OF THIS PRINCIPLE TO THE COMMONPLACE LIFE OF ALL MEN. 1. To himself a man must say, "No!" 2. To the world a man must say "No!" 3. This is the motto for youth. IV. THE SIMPLICITY AND DIRECTNESS OF THIS LIFE-MOTTO, V. THIS MOTTO IS OUR GUIDE IN DOUBTFUL MATTERS. ( Homiletic Commentary. ) The fear of the Lord Homilist. I. WHOLESOME SELF-RESTRAINT. There is always a temptation to run with the multitude. It was particularly so with Nehemiah. 1. His superiors were evil. A man is fain to follow his employers or masters. 2. His surroundings were evil. A person gets his tone from his surroundings. 3. His temptations were to evil. He would have gained the applause of his fellows by sinning. 4. He was singular in his convictions, also almost alone in an idolatrous land. II. AN ALL-POWERFUL MOTIVE. "Because of the fear of the Lord." All the more powerful because unseen — the mightiest forces are those the eye cannot trace. The fear of the Lord is — 1. A safe .guide. It is sure to be right. 2. A powerful incentive. He has power to cast into hell, and He will reward. 3. A plain directive. The wayfaring man, though a fool, shall not err therein. Men who are independent in their purpose of rectitude .are, earth's true nobility. Learn to stand alone for the cause of truth. ( Homilist. ) Nehemiah's master principle Hugh Stowell, M. A. The religion of the Bible is not a sickly plant which requires the forcing-house to keep it alive. It is a hardy tree which flourishes best in the open field. The servant of God anywhere is the servant of God everywhere. Few notions have done more mischief than the imagination that godliness belongs to the closet and sanctuary, the cloister and the cell, and that it is too ethereal to be interfused into the occupations of secular life. To refute such fallacies nothing is more effectual than holy example. Example shows what can be done, and at the came time points out the way in which it may be accomplished. For those occupied in the busy pursuits of the world there is no more appropriate example in the Scriptures than that of Nehemiah. I. HIS RULING MOTIVE. The whole tenor of his conversation bespoke the supremacy of the fear of God in his soul. This chapter contains an impressive exercise of this principle. Of those returned from the captivity, many were destitute and distressed; their poverty made them a prey to their richer brethren. Nehemiah's predecessors were most rigorous in their exactions, and failed to let mercy temper justice. Nehemiah, on the contrary, not only refrained from oppression, but did not even require his dues. Had he not disclosed the principle which actuated him, we might have filled up the blank in this way: Because of the promptings of generosity; or because of my high sense of honour; or because of the patriotism that fired my breast; or because of the compassion which melted my heart. Thus, however, spake not Nehemiah, but he said, "So did not I, because of the fear of God." This gave the character of godliness to his conduct; this transmuted what would otherwise have been no better than fair tinsel into the fine gold of the sanctuary. II. THE NATURE OF THE FEAR OF GOD. The fear of God in the Old Testament is equivalent to the love of God in the New. The former indicates the severer aspect of the one economy as compared with the more gracious aspect of the other. What viewed in one light is love viewed in another is godly fear. They are but different aspects of the same principle. If there be genuine love of God, there cannot fail to be s holy fear of offending Him. This fear is therefore the beginning of wisdom; the guardian of holiness; the seal of adoption. What need there is for this principle to pervade the mercantile world! Examined in the light of Scripture, the morals of that world, even in our own favoured land, would be found to be fearfully faulty. Along with much that is honourable and of good report among our merchant princes, if you penetrate into the recesses of commerce, you will frequently detect a low and shifting standard of equity — you will discover that a thousand practices are connived at and pass current in business which when in the balances of the sanctuary are found utterly wanting. III. THE SALUTARY EFFECTS OF THE FEAR OF GOD. It gives to mercantile morality — 1. Intrinsic worth. 2. Strength. 3. Stability. 4. Universality.(1) Taking the morality of the commercial world at the highest, how much of it is genuine? If men are upright in their dealings merely because they have a conviction that honesty is the best policy, and that fairness will answer better than fraud, or if they act justly simply from a sense of honour or from a pride which raises them above being guilty of a low and disgraceful transaction; or if they do right because they instinctively recoil from all that is base and equivocal, from whatever would degrade and disturb their mind, then all their imposing array of mercantile virtues are after all of the earth earthy, hollow at the core and unprofitable in the sight of God. It is the fear of God alone which can impart to mercantile morality its intrinsic worth.(2) Even the virtuous qualities which exalt men in the commercial world must lack reality and consistency when they rest on a lower ground. Hence it is no uncommon thing to find a man who was at one period distinguished for honour and integrity at another period making utter shipwreck of character; whilst his barque glided along in smooth water and his sails were filled with prosperous gales, he steered an undeviating course, but when storms arose and his vessel drifted among quicksands and shallows, he soon abandoned the compass of honesty and yielded himself to the force of the current. His rectitude was the creature of circumstance: sustained by success, with success it fell. Fragile at best are the virtues which spring from the unregenerated heart.(3) The energy of this principle will exert strength and universality of influence which nothing else can command. God, being everywhere, the man who fears Him will fear Him everywhere. It is impossible to delineate fully the breadth and expansiveness of this principle of action. It will go with a man into the little as well as the great, into the hidden as well as the open; it will tell upon him with equal force whether others dissent from or concur in his course of conduct. It will elevate him to freedom and independence of character. He will not be like the sundial, useless save in the light; but he will be like the timepiece, which keeps the tenor of its way alike in the shade as in the sunshine. The saint, like the sunflower, owns the centre of attraction when clouded as well as when clear.(a) It will keep a man undefiled amid the defilements of public life like the pure stream that is said to pass through the salt lake and yet retain its freshness. It is a safeguard against the tone, the spirit, and the practices of business, and it will prevent compliance with the expedients, manoeuvres, and subterfuges of trade.(b) A trying ordeal for a godly tradesman is to be reputed soft and behind the age because he will not overreach his neighbour. When he sees competitors prospering by doubtful expedients, or hears them glorying in their equivocal gains, his reflection and joy will be, "So did not I, because of the fear of God."(c) It will restrain from the unhallowed indulgences of worldlings,(d) It will guard against the desecration and profanation of the ordinances of the Lord's Day. ( Hugh Stowell, M. A. ) Uprightness in dealing Hugh Stowell, M. A. If you wish to apply a touchstone to character, take this as the most searching — the exercise of those graces which a man is most tempted to neglect, and the eschewal of those iniquities which a man is most tempted to indulge. He who can stand this test is sterling in the sight of God. Consider — I. SOME GREAT PRINCIPLES WHICH OUGHT TO OBTAIN IN MERCANTILE TRANSACTIONS. 1. A Christian tradesman ought to love his neighbour as himself. 2. "Whatsoever ye would that men should do to you, do ye even so to them." This is a code of morals condensed into a sentence. 3. You must be faithful in the little, even as in the great. II. SOME OF THE LESS OBVIOUS DEVIATIONS FROM THESE PRINCIPLES WHICH PASS CURRENT IN THE MERCANTILE WORLD. 1. How common is it for men to defraud society by idleness and self-indulgence! 2. By selfish extravagance, or rash speculations, what numbers subject themselves to liabilities which their resources do not warrant, or plunge into debts which they have no prospect of discharging! 3. How diversified the deceptions practised in trade for the purpose of taking advantage of the purchaser! ( Hugh Stowell, M. A. ) The fear of God J. M. Randall. A few principles, realised in the heart, will generate this blessed fear. Let us consider — I. God's majesty, and this will provoke the fear of REVERENCE. II. God's providence, and this will induce a fear of DEPENDENCE. III. Our advantages, and this will induce a fear of DIFFIDENCE. IV. Our obligations, and this will induce a fear of GRATITUDE AND LOVE. ( J. M. Randall. ) The fear of God a real principle of life J. M. Randall. It puts a difference between the world and the servant of God — I. As it regards CHOICE. II. As to SERVICE. III. As to WORSHIP. IV. As to AFFLICTION. The worldly man will fret and murmur; not so the godly. V. As to THE PRACTICAL CONDUCT OF DAILY LIFE. ( J. M. Randall. ) So did not I A. Maclaren, D. D. I. Let me put the main principle that lies here in these words: NOTHING WILL GO RIGHT UNLESS YOU DARE TO BE SINGULAR. "So did not I." How soever common the practice, howsoever innocent and recognised the source of gain, the multitude that approved it, and adopted it, was nothing to me. Everything will be wrong where a man has not learnt the great art of saying, "No." Resolute non-compliance with common practice should be exercised — 1. In the field of opinion. If we are building on traditional opinion, we have really no foundation at all. Unless the word received from others ha

5:1-5 Men prey upon their fellow-creatures: by despising the poor they reproach their Maker. Such conduct is a disgrace to any, but who can sufficiently abhor it when adopted by professing Christians? With compassion for the oppressed, we should lament the hardships which many in the world are groaning under; putting our souls into their souls' stead, and remembering in our prayers and succours those who are burdened. But let those who show no mercy, expect judgment without mercy. 5:6-13 Nehemiah knew that, if he built Jerusalem's walls ever so high, so thick, or so strong, the city could not be safe while there were abuses. The right way to reform men's lives, is to convince their consciences. If you walk in the fear of God, you will not be either covetous of worldly gain, or cruel toward your brethren. Nothing exposes religion more to reproach, than the worldliness and hard-heartedness of the professors of it. Those that rigorously insist upon their right, with a very ill grace try to persuade others to give up theirs. In reasoning with selfish people, it is good to contrast their conduct with that of others who are liberal; but it is best to point to His example, who though he was rich, yet for our sakes became poor, that we, through his poverty, might be rich, 2Co 8:9. They did according to promise. Good promises are good things, but good performances are better. 5:14-19 Those who truly fear God, will not dare to do any thing cruel or unjust. Let all who are in public places remember that they are so placed to do good, not to enrich themselves. Nehemiah mentions it to God in prayer, not as if he had merited any favour from God, but to show that he depended upon God only, to make up to him what he had lost and laid out for his honour. Nehemiah evidently spake and acted as one that knew himself to be a sinner. He did not mean to claim a reward as of debt, but in the manner that the Lord rewards a cup of cold water given to a disciple for his sake. The fear and love of God in the heart, and true love of the brethren, will lead to every good work. These are proper evidences of justifying faith; and our reconciled God will look upon persons of this character for good, according to all they have done for his people.