Nehemiah 5 commentary

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.

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.

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.

CHAPTER 5

Ne 5:1-5. The People Complain of Their Debt, Mortgage, and Bondage.

1-5. there was a great cry of the people ... against their brethren--Such a crisis in the condition of the Jews in Jerusalem--fatigued with hard labor and harassed by the machinations of restless enemies, the majority of them poor, and the bright visions which hope had painted of pure happiness on their return to the land of their fathers being unrealized--must have been very trying to their faith and patience. But, in addition to these vexatious oppressions, many began to sink under a new and more grievous evil. The poor made loud complaints against the rich for taking advantage of their necessities, and grinding them by usurious exactions. Many of them had, in consequence of these oppressions, been driven to such extremities that they had to mortgage their lands and houses to enable them to pay the taxes to the Persian government, and ultimately even to sell their children for slaves to procure the means of subsistence. The condition of the poorer inhabitants was indeed deplorable; for, besides the deficient harvests caused by the great rains (Ezr 10:9; also Hag 1:6-11), a dearth was now threatened by the enemy keeping such a multitude pent up in the city, and preventing the country people bringing in provisions.

Ne 5:6-19. The Usurers Rebuked.

6-12. I was very angry when I heard their cry and these words--When such disorders came to the knowledge of the governor, his honest indignation was roused against the perpetrators of the evil. Having summoned a public assembly, he denounced their conduct in terms of just severity. He contrasted it with his own in redeeming with his money some of the Jewish exiles who, through debt or otherwise, had lost their personal liberty in Babylon. He urged the rich creditors not only to abandon their illegal and oppressive system of usury, but to restore the fields and vineyards of the poor, so that a remedy might be put to an evil the introduction of which had led to much actual disorder, and the continuance of which would inevitably prove ruinous to the newly restored colony, by violating the fundamental principles of the Hebrew constitution. The remonstrance was effectual. The conscience of the usurious oppressors could not resist the touching and powerful appeal. With mingled emotions of shame, contrition, and fear, they with one voice expressed their readiness to comply with the governor's recommendation. The proceedings were closed by the parties binding themselves by a solemn oath, administered by the priests, that they would redeem their pledge, as well as by the governor invoking, by the solemn and significant gesture of shaking a corner of his garment, a malediction on those who should violate it. The historian has taken care to record that the people did according to this promise.

14. Moreover from the time that I was appointed ... I and my brethren have not eaten the bread of the governor--We have a remarkable proof both of the opulence and the disinterestedness of Nehemiah. As he declined, on conscientious grounds, to accept the lawful emoluments attached to his government, and yet maintained a style of princely hospitality for twelve years out of his own resources, it is evident that his office of cup-bearer at the court of Shushan must have been very lucrative.

15. the former governors ... had taken ... bread and wine, besides forty shekels of silver--The income of Eastern governors is paid partly in produce, partly in money. "Bread" means all sorts of provision. The forty shekels of silver per day would amount to a yearly salary of £1800 sterling.

17. Moreover there were at my table an hundred and fifty of the Jews--In the East it has been always customary to calculate the expense of a king's or grandee's establishment, not by the amount of money disbursed, but by the quantity of provisions consumed (see 1Ki 4:22; 18:19; Ec 5:11).

We, our sons, and our daughters, are many - Our families are larger than we can provide for; we are obliged to go in debt; and our richer brethren take advantage of our necessitous situation, and oppress us. The details which are given in the next verse are sufficiently plain.

Because of the dearth - About the time of Zerubbabel, God had sent a judicial dearth upon the land, as we learn from Haggai, Hag 1:9, etc., for the people it seems were more intent on building houses for themselves than on rebuilding the house of the Lord: "Ye looked for much, and, lo, it is come to little; because of mine house that is waste; and ye run, every man unto his own house. Therefore the heaven over you is stayed from dew, and the earth is stayed from her fruit. And I called for a drought upon the land, and upon the mountains, and upon the corn, and upon the new wine, and upon the oil, and upon that which the ground brought forth; and upon men, and upon cattle, and upon all the labor of the hands." This dearth might have been continued, or its effects still felt; but it is more likely that there was a new dearth owing to the great number of people, for whose support the land that had been brought into cultivation was not sufficient.

We have borrowed money - This should be read, We have borrowed money for the king's tribute on our lands and vineyards. They had a tax to pay to the Persian king in token of their subjection to him, and though it is not likely it was heavy, yet they were not able to pay it.

We bring in to bondage our sons - The law permitted parents to sell their children in times of extreme necessity, Exo 21:7.

Ye exact usury - This was expressly contrary to the law of God; and was doubly cruel at this time, when they were just returning out of the land of their captivity, and were suffering from the effects of a dearth. Some think that it was about the time of a Sabbatical year, when their land must have lain at rest without cultivation, and during which they were expressly commanded not to exact any debt. Deu 15:2.

I set a great assembly against them - Brought all these delinquents before the rulers of the people.

Ought ye not to walk in the fear of our God - If ye wish to accredit that religion ye profess which comes from the God of justice and mercy; should you not, in the sight of the heathen, abstain from injustice and cruelty? Can they credit your profession, when they see such practices? The inconsistent conduct of some professors of religion does much harm in the Church of God.

Also the hundredth part of the money - Houbigant contends,

1. That the word מאת meath, which we and the Vulgate translate one hundredth part, never means so anywhere; and

2. That it would have answered no end to have remitted to people so distressed merely the one hundredth part of the money which had been taken from them by usury.

He understands מאת meath as signifying the same as מן את min eth, contracted into מאת meeth, a preposition and demonstrative particle joined together, also a part From The money. Neither the Syriac, Septuagint, nor Arabic acknowledges this hundredth part. Some think that the hundredth part is that which they obliged the poor debtors to pay each month, which would amount to what we would call twelve per cent. interest for the money lent, or the debt contracted. See the introduction.

Also I shook my lap - This was a significant action frequent among the Hebrews; and something of the same nature was practiced among other nations. "When the Roman ambassadors entered the senate of Carthage, they had their toga gathered up in their bosom. They said, We carry here peace and war; you may have which you will. The senate answered, You may give which you please. They then shook their toga, and said, We bring you war. To which all the senate answered, We cheerfully accept it." See Livy. lib. xxi., cap. 18; and see Calmet.

I and my brethren have not eaten the bread of the governor. - From what is related here, and in the following verse, we find that the table of the governor was always supplied by the people with bread and wine; and, besides, they had forty shekels per diem for their other expenses. The people were also greatly oppressed by the servants and officers of the governor; but, during the twelve years that Nehemiah had been with them, he took not this salary, and ate none of their bread. Nor were his servants permitted to take or exact any thing from them. Having such an example, it was scandalous for their chiefs, priests, and nobles, thus to oppress an afflicted and distressed people.

Neither bought we any land - Neither he nor his officers took any advantage of the necessities of the people, to buy their lands, etc. He even made his own servants to work at the wall.

A hundred and fifty of the Jews - He kept open house, entertained all comers; besides having one hundred and fifty Jews who had their food constantly at his table, and at his expense. To be able to bear all these expenses, no doubt Nehemiah had saved money while he was cup-bearer to the Persian king in Susa.

One ox, and six choice sheep - This was food sufficient for more than two hundred men.

Once in ten days store of all sorts of wine - It is supposed that every tenth day they drank wine; at all other times they drank water; unless we suppose the meaning of the phrase to be, that his servants laid in a stock of wine every ten days. Though the Asiatics drank sparingly of wine, yet it is not very likely that, in a case such as that above, wine was tasted only thrice in each month.

Bishop Pococke mentions the manner in which the bey of Tunis lived. He had daily twelve sheep, with fish, fowls, soups, oranges, eggs, onions, boiled rice, etc., etc., His nobles dined with him; after they had done, the servants sat down; and, when they had finished, the poor took what was left. Here is no mention of a fat ox; but there were six sheep at the bey's table more than were at the table of Nehemiah: so the twelve sheep were equal to six sheep and one ox. Probably the mode of living between these two was nearly alike.

Think upon me, my God, for good - Nehemiah wishes for no reward from man; and he only asks mercy at the hand of his God for what his providence enabled him to do; and which, according to the good hand of his God upon him, he had done faithfully. He does not offer his good deeds to God in extenuation of his sins, or as a compensation for the heaven he expected. Nothing of the kind: he simply says, what any good man might say, My God, as I have done good to them, so do good to me; or as the poet has sung: - "Teach me to feel another's wo,

To hide the fault I see:

The mercy I to others show,

That mercy show to me!"

Pope.

This is according to the precept of Christ: "Forgive, and ye shall be forgiven; give, and it shall be given unto you."

Many - Which is in itself a blessing, but to us is turned into a curse. Take up - We are forced to take up corn, upon unreasonable terms.

The dearth - Which might happen, both from the multitude of the people in and near Jerusalem, from their work, which wholly took them up, and kept them from taking care of their families, and from the expectation of their enemies invasion, which hindered them from going abroad to fetch provision, and the people round about from bringing it to them.

Our flesh - We are of the same nature, and religion with them, though they treat us as if we were beasts or Heathens. Bondage - We are compelled to sell them for our subsistence. Daughters - Which was an evidence of their great necessity, because their daughters were more tender, and weak, and unfit for bond - service, and more exposed to injuries than their sons. Redeem - Which we are allowed to do, Exod 21:7 - 11, but have not wherewith to do it.

Exact - Which was against the plain and positive law of God, Deut 23:19,20, especially in this time of publick calamity. I set - I called a publick congregation, both of the rulers and people, the greatest part whereof were free from this guilt, and therefore more impartial judges of the matter, and represented it to them, that the offenders might be convinced, and reformed; if not for fear of God, or love of their brethren, yet at least for the publick shame and the cries of the poor. Ezra, and Nehemiah were both good and useful men; but of how different tempers? Ezra was a man of a mild tender spirit, and when told of the sin of the rulers, rent his clothes and wept: Nehemiah forced them to reform, being of a warm and eager spirit. So God's work may be done, and yet different methods taken in doing it; which is a good reason why we should not arraign the management of others, nor make our own standard.

Reproach - Who are round about you, and observe all your actions, and will reproach both you for such barbarous usage of your brethren, and religion for your sakes.

Brethren - In office; these who are employed with me in the government of this people. Servants - In my name, and for my use. Exact - As a just recompense for our pains and care for the publick good, to which we wholly devote ourselves, even to the neglect of all our private concerns. But I freely remit my own right, and therefore you also ought to do so, seeing I lay no burden upon you, but what I am willing to bear a part of upon my own shoulders.

Also - Also require not: which is to be supplied out of the next verse, where it is expressed in their grant of this desire. Hundredth part - Which they required every month for the use of their monies or goods, according to the custom then used.

Require - For the hundredth part. Priests - As witnesses; that the oath being taken before the priests, who acted in God's name, the oath might make the more deep and durable impression upon their consciences.

My lap - The extreme parts of my garment, which I first folded together, and then shook it and scattered it asunder. This was a form of swearing then in use.

Twelve years - Not that he continued so long together at Jerusalem, but he so long governed Jerusalem by himself when present, and in his absence, by a deputy. The bread - That allowance which by the laws of God and nations, and of the king of Persia, the governors might require.

The former - Not Ezra, who was no governor, nor Zerubbabel, but others between him and Nehemiah, whom he forbears to name. Beside, &c. - Which they required of the people every day to defray their other expenses. Their servants - Ruled them with rigor and cruelty; which fault of the servants is charged upon their masters, because they did not restrain them. He had an awe of God's mercy, and a fear of offending him. Those that truly fear God, will not dare to do any thing cruel or unjust. And this is not only a powerful, but an acceptable principle both of justice and charity.

I continued - Overseeing, directing, and encouraging the workmen, which was my whole business; and this at my own cost. Bought - Of our poor brethren, whose necessities gave abundant opportunity of enriching myself with good bargains.

Rulers - Not only Jews of the inferior sort, for whom meaner provisions might suffice, but also their rulers, for whom better provision was fit; who resorted to him upon all occasions, to give him notice of the enemies designs; or to receive his orders.

Required not - But bore it out of my own estate: which was very considerable, his office in the Persian court being a place of great profit.

According - As I have done thy people good for thy sake, so do me good for thine own sake; for thou art pleased, and hast promised graciously to reward us according to our works, and to mete to men the same measure which they meet to others.

1 ANd there was a great cry of the people, and of their wives, against their brethren the Jews .

To wit the great and rich ones who had oppressed their Brethren.

2 For there were that said, We, our sons, and our daughters are many : therefore we take up corn for them , that we may eat, and live.

Which is in itself a Blessing, but to us is turned into a curse.

i. e. We are forced by our and their necessities to take up corn, to wit, upon their own unreasonable terms, as is here implied, and plainly expressed in the following Relation. Others, Let us take up, &c. i. e seeing we do the publick work, let provision be made for us and our Children out of the publick stock. But this is no Petition, but a complaint, as will appear.

3 Some also there were that said, We have morgaged our lands, vineyards, and houses, that we might buy corn, because of the dearth .

Which might easily happen, both from the multitude of the People now [illegible: 1+ letters]n & near Ierusalem, and from their building work, which wholly took them up, and kept them from taking care of their own Families, and from the expectation and dread of their Enemies Invasion, which hindred them from going abroad to fetch in Provision, and the People round about from bringing it in to them; or from divers other causes.

4 There were also that said, We have borrowed money for the kings tribute , and that upon our lands and vineyards.

Which was laid upon them all. See Ezra 4. 13. & 7. 24.

5 Yet now our flesh is as the flesh of our brethren , our children as their children: and lo, we bring into bondage , our sons and our daughters , to be servants, and [illegible: 1 word] [illegible: 1 word] our daughters are brought into bondage [illegible: 1 word], neither is it in our power to redeem them : for other men have our lands and vineyards.

We are of the same Nature, and Nation, and Religion with them, although they treat us as if we were Beasts or Heathens, forgetting both Humanity and Gods Law, Deut. 15. 7.

We are compelled to [illegible: 1+ letters]ell them for our subsistence.

Which was an evidence of their great necessity, because their daughters were more tender, and weak▪ and unfit for bond service, and more exposed to injuries than their sons.

Which we are allowed to do, Exod. 21. 7. but have not wherewith to do it.

7 Then I consulted with my self, 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 .

Which was against the plain and positive Law of God. Deut. 23. 19, 20. especially in this time of publick Calamity and Dearth.

I called a publick Congregation, both of the Rulers and People, the greatest part whereof were free from this guilt, and therefore more impartial Judges of the matter, aud represented it to them, that the offenders might be convinced, and reform this abuse, if not for Fear of God, or Love of their Brethren, yet at least for the publick shame, and the cries of the poor.

Marginal references: [illegible: 1 span]

8 And I said unto them, We, after our ability, have redeemed our brethren the Jews, which were [illegible: 1+ letters]old unto the heathen ; and will ye even [illegible: 1+ letters]ell your brethren? or shall they be sold unto us ? Then held they their peace, and found nothing to answer.

I, and my Brethren, and predecessors, have used our utmost Interest and Power, both with the Kings of Persia, that our Brethren might be redeemed from that bondage into which God had sold them for their [illegible: 1+ letters]ins; and with particular persons in Babylon, and Persia, and the adjacent parts, whose Bond-slaves the Jews were, and who would not part with them without a price, which we paid for them.

Do you expect that we should pay you a price for them, as we did to the Babylonians? Or, must we use as much importunity to solicite you for their Redemption, as we did to their Enemies?

Marginal references: Lev. 25. 48.

9 Also I said, It is not good that ye do: ought ye not to walk in the fear of our God, because of the reproach of the heathen our enemies ?

i. e. It is a very bad and wicked thing: as this same Phrase is used, Pro. 16. 29. & 17. 26. & 18. 5 & 19. 2. A common Figure, called Meiosis, where more is understood than is expressed.

Who are round about you, and observe all your Actions, and will loath and reproach both you for such barbarous usage of your Brethren, and Religion for your sakes: Which if you have any Love or Respect either to God, or to your selves, you will prevent.

Marginal references: Lev. 25. 3[illegible: 1+ letters].

10 I likewise, and my brethren , and my servants might exact of them money and corn : I pray you let us leave off this usury.

To wit, in Office; those who are employed with me in the Government of this People.

In my name, and for my use.

As a just recompence for our Pains and Care for the publick good; to which we wholly devote our selves, even to the neglect of all our private concerns. But I will not rigorously exact, but do freely remit my own right, which, in those circumstances, it is my duty to do: and therefore you also ought to do so, seeing I lay no burden upon you but what I am willing to bear a part of upon my own Shoulders.

Marginal references: Heb. do [illegible: 1 word] them [illegible: 1 word]. So [illegible: 1+ letters]r.

11 Restore, I pray you, to them, even this day, their lands, their vineyards, their oliveyards, and their houses, also the hundredth part of the money, and of the corn, the wine, and the oil, that ye exact of them.

Also require not: which is to be supplied out of the next verse, where it is expressed in their answer to, and grant of this desire.

Which they required every month for the use of their monies or goods, according to the Custom then used, and afterwards by the Romans.

12 Then said they, We will restore them , and will require nothing of them , so will we do as thou sayest. Then I called the priests , and took an oath of them , that they should do according to this promise.

To wit, the Lands and Houses.

For the hundredth part.

Either 1. As Delinquents in that kind; or rather as Witnesses; that the Oath being taken before the Priests, who acted in God's Name and stead, the Oath might make the more deep and durable impression upon their consciences. See Numb. 5. 19. 1 King. 1. 8, 31, 32.

Not of the Priests last mentioned, for it doth not appear that any of them were guilty, and it is absurd to think that they onely were guilty of this extortion, as they must be, if this them belongs to them onely; but of all the Persons who were before charged with this crime, v. 3, 4. whether Priests or others, as is evident from the text and from the nature of the thing.

Marginal references: Jer. 34. 8, 9.

13 Also I shook my lap , and said, so God shake out every man from his house, and from his labour , that performeth not this promise, even thus be he shaken out, and emptied. And all the congregation said, Amen, and praised the LORD. And the people did according to this promise.

i. e. The lap or extream parts of my garment, which I first folded together and then shook it and scattered it asunder. This was a form of swearing then in use.

i. e. From enjoying what he hath got by his labour.

Marginal references: Heb. [illegible: 1 word], or void.

14 Moreover from the time that I was appointed to be their governor in the land of Judah, from the twentieth year, even unto the two and thirtieth year of Artaxerxes the king, that is, twelve years , I and my brethren have not eaten the bread of the governour .

Not that he continued so long together at Ierusalem, of which see, ch. 2. 6. but that he so long governed Ierusalem by himself when he was present, and in his absence, by a deputy.

Either my fellow Officers: or they whom I left in my stead, who as they were to do my work so might have required my rights.

i. e. That allowance which by the Laws of God and Nations, and of the King of Persia, the Governours might require for the maintenance of their own dignity and Office and of the publick service.

15 But the former governours that had been before me, were chargeable unto the people, and had taken of them bread and wine, beside forty shekels of silver , yea even their servants bare rule over the people ▪ but so did not I, because of the fear of God .

Not Ezra, who was no Governour, but only a Priest sent to teach them and to rectify Church-abuses, nor Zerubbabel, but others between him and Nehemiah, whom he forbears to name, because he designed not to disgrace any Person but only to reform the abuses.

Which they required of the people for every day to defray their other expences.

i. e. Ruled them with rigour and cruelty: which fault of the servants is charged upon their Masters, the former Governours, because they did not restrain nor punish them.

Because I feared to break Gods Commands, or to incur his displeasure by such immoderate and unseasonable Oppressions of the People. This he speaks not to commend himself, but rather to diminish his Praise, and to shew that this was no heroical Action▪ nor work of Supererogation, to be admired rather than imitated; but only his Duty in that case, which for his own sake he durst not decline; and consequently that it was their Duty also not to relinquish even those rights which in other times and conditions they might lawfully require.

16 Yea, also I continued in the work of this wall , neither bought we any land : and all my servants were gathered thither unto the work.

Overseeing, directing, and encouraging the workmen, which was my whole business; and this at my own cost.

Of our poor Brethren, whose necessities gave me abundant opportunity of enriching my self with good bargains. But I durst not build my house upon other mens ruines.

17 Moreover, there were at my table an hundred and fifty of the Jews and rulers , besides those that came unto us from among the heathen that are about us.

Not only Jews of the inferiour sort, for whom meaner provisions might suffice, but also their Rulers, such as there were in many places, for whom better provision was fit; who resorted to him upon all occasions, either to pour out their complaints, as here they did; or to give him notice of the Enemies designs; or to receive his orders and directions.

Marginal references: commonly, or very frequently.; or thereabouts.

18 Now that which was prepared for me daily, was one ox, and six choice sheep; also fowls were prepared for me, and once in ten days, store of all sorts of wine: yet for all this required not I the bread of the governour , because the bondage was heavy upon this people.

But bore it out of my own Estate: which was very considerable, his Office in the Persian Court being a place of very great profit as well as Honour, and that Profit no doubt continued to him in this his absence from the King. From this great and daily expence it seems more than probable that Nehemiah did not continue here for 12 years together, as some would think, or at least that he did not this all that time, but only during the great and present exigences and distresses of the Jews, which ceased in good part after the Walls were built, and the Hearts of all the Jews revived, and their Enemies dispirited thereby.

Think upon me, my God, for good, according to all that I have done for this people .

As I have done thy People good for thy sake, so do me good for thine own sake; for thou art pleased, and hast promised graciously to reward us according to our works, and to mete to men the same measure which they mere to others.

Marginal references: Ch. 13. 22.

Abolition of Usury - Nehemiah’s Unselfishness - Nehemiah 5

The events related in this and the following chapter also occurred during the building of the wall. Zealously as the rulers and richer members of the community, following the example of Nehemiah, were carrying on this great undertaking by all the means in their power, the work could not fail to be a heavy burden to the poorer classes, who found it very difficult to maintain their families in these expensive times, especially since they were still oppressed by wealthy usurers. Hence great discontent arose, which soon vented itself in loud complaints. Those who had no property demanded corn for the support of their numerous families (Neh 5:2); others had been obliged to pledge their fields and vineyards, some to procure corn for their hunger, some to be able to pay the king’s tribute; and these complained that they must now give their sons and daughters to bondage (Neh 5:3-5). When these complaints came to the ears of Nehemiah, he was angry with the rulers; and calling an assembly, he set before them the great injustice of usury, and called upon them to renounce it, to restore to their brethren their mortgaged lands, and to give them what they had borrowed (Neh 5:6-11). His address made the impression desired. The noble and wealthy resolved to perform what was required; whereupon Nehemiah caused them to take a solemn oath to this effect, indicating by a symbolical act that the heavy wrath of God would fall upon all who should fail to act according to their promise. To this the assembly expressed their Amen, and the people carried out the resolution (Neh 5:12, Neh 5:13). Nehemiah then declared with what unselfishness he had exercised his office of governor, for the sake of lightening the heavy burden laid upon the people (Neh 5:14-19).The people complain of oppression. -

Neh 5:1

There arose a great cry of the people and of their wives against their brethren the Jews, i.e., as appears from what follows (Neh 5:7), against the nobles and rulers, therefore against the richer members of the community. This cry is more particularly stated in Neh 5:2, where the malcontents are divided into three classes by וישׁ, Neh 5:2, Neh 5:3, Neh 5:4.

Neh 5:2

There were some who said: Our sons and our daughters are many, and we desire to receive corn, that we may eat and live. These were the words of those workers who had no property. נקחה (from לקח), not to take by force, but only to desire that corn may be provided.

Neh 5:3

Others, who were indeed possessed of fields, vineyards, and houses, had been obliged to mortgage them, and could now reap nothing from them. ערב, to give as a pledge, to mortgage. The use of the participle denotes the continuance of the transaction, and is not to be rendered, We must mortgage our fields to procure corn; but, We have been obliged to mortgage them, and we desire to receive corn for our hunger, because of the dearth. For (1) the context shows that the act of mortgaging had already taken place, and was still continuing in force (we have been obliged to pledge them, and they are still pledged); and (2) נקחה must not be taken here in a different sense from Neh 5:2, but means, We desire that corn may be furnished us, because of the dearth; not, that we may not be obliged to mortgage our lands, but because they are already mortgaged. בּרעב, too, does not necessarily presuppose a scarcity in consequence of a failure of crops or other circumstances, but only declares that they who had been obliged to pledge their fields were suffering from hunger.

Neh 5:4

Others, again, complained: We have borrowed money for the king’s tribute upon our fields and vineyards. לוה means to be dependent, nexum esse, and transitively to make dependent, like מלא, to be full, and to make full: We have made our fields and our vineyards answerable for money for the king’s tribute (Bertheau), i.e., we have borrowed money upon our fields for ... This they could only do by pledging the crops of these lands, or at least such a portion of their crops as might equal the sum borrowed; comp. the law, Lev 25:14-17.

Neh 5:5 “And now our flesh is as the flesh of our brethren, and our sons as their sons; and lo, we are obliged to bring our sons and our daughters into bondage, and some of our daughters are already brought into bondage; and we have no power to alter this, and our fields and vineyards belong to others.” “Our brethren” are the richer Jews who had lent money upon pledges, and בּניהם are their sons. The sense of the first half of the verse is: We are of one flesh and blood with these rich men, i.e., as Ramb. already correctly explains it: non sumus deterioris conditionis quam tribules nostri divites, nec tamen nostrae inopiae ex lege divina Deu 15:7, Deu 15:8, subvenitur, nisi maximo cum foenore. The law not only allowed to lend to the poor on a pledge (Deu 15:8), but also permitted Israelites, if they were poor, to sell themselves (Lev 25:39), and also their sons and daughters, to procure money. It required, however, that they who were thus sold should not be retained as slaves, but set at liberty without ransom, either after seven years or at the year of jubilee (Lev 25:39-41; Exo 22:2.). It is set forth as a special hardship in this verse that some of their daughters were brought into bondage for maid-servants. ידנוּ לאל אין, literally, our hand is not to God, i.e., the power to alter it is not in our hand; on this figure of speech, comp. Gen 31:29. The last clause gives the reason: Our fields and our vineyards belonging to others, what they yield does not come to us, and we are not in a position to be able to put an end to the sad necessity of selling our daughters for servants.The abolition of usury. - Neh 5:6 Nehemiah was very angry at this complaint and these things, i.e., the injustice which had been brought to his knowledge.

Neh 5:7 “And my heart took counsel upon it (ימּלך according to the Chaldee use of מלך, Dan 4:24), and I contended with the nobles and rulers, and said to them, Ye exact usury every one of his brother.” ב נשׁא means to lend to any one, and משּׁא, also משּׁאה, Deu 24:10; Pro 22:26, and mashe', is the thing lent, the loan, what one borrows from or lends to another. Consequently משּׁא נשׁא is to lend some one a loan; comp. Deu 24:10. This does not seem to suit this verse. For Nehemiah cannot reproach the nobles for lending loans, when he and his servants had, according to Neh 5:10, done so likewise. Hence the injustice of the transaction which he rebukes must be expressed in the emphatic precedence given to משּׁא. Bertheau accordingly regards משּׁא not as the accusative of the object, but as an independent secondary accusative in the sense of: for the sake of demanding a pledge, ye lend. But this rendering can be neither grammatically nor lexically justified. In the first respect it is opposed by משּׁאה השּׁא, Deu 24:10, which shows that משּׁא in conjunction with נשׁא is the accusative of the object; in the other, by the constant use of משּׁא in all passages in which it occurs to express a loan, not a demand for a pledge. From Exo 22:24, where it is said, “If thou lend money (תּלוה) to the poor, thou shalt not be to him כּנשׁה, shalt not lay upon him usury,” it is evident that נשׁה is one who lends money on usury, or carries on the business of a money-lender. This evil secondary meaning of the word is here strongly marked by the emphatic praeposition of משּׁא; hence Nehemiah is speaking of those who practise usury. “And I appointed a great assembly on their account,” to put a stop to the usury and injustice by a public discussion of the matter. עליהם, not against them (the usurers), but on their account.

Neh 5:8

In this assembly he reproached them with the injustice of their behaviour. “We” (said he) “have, after our ability, redeemed our brethren the Jews which were sold unto the heathen; yet ye would sell your brethren, and they are to be sold to us.” We (i.e., Nehemiah and the Jews living in exile, who were like-minded with him) have bought, in contrast to ye sell. They had redeemed their Jewish brethren who were sold to the heathen. בנוּ כּדי for בנוּ אשׁר כּדי, i.e., not according to the full number of those who were among us, meaning as often as a sale of this kind occurred (Bertheau); for דּי does not mean completeness, multitude, but only sufficiency, supply, adequacy of means (Lev 25:26); hence בנוּ כּדי is: according to the means that we had: secundum sufficientiam vel facultatem, quae in nobis est (Ramb.), or secundum possibilitatem nostram (Vulg.). The contrast is still more strongly expressed by the placing of גּם before אתּם, so that וגם acquires the meaning of nevertheless (Ewald, §354, a). The sale of their brethren for bond-servants was forbidden by the law, Lev 25:42. The usurers had nothing to answer to this reproach. “They held their peace, and found no word,” sc. in justification of their proceedings.

Neh 5:9

Nehemiah, moreover, continued (ויאמר, the Chethiv, is evidently a clerical error for ואמר, for the Niphal ויּאמר does not suit): “The thing ye do is not good: ought ye not (= ye surely ought) to walk in the fear of our God, because of the reproach of the heathen our enemies?” i.e., we ought not, by harsh and unloving conduct towards our brethren, to give our enemies occasion to calumniate us.

Neh 5:10-12 “I, likewise my brethren and my servants (comp. Neh 4:17), have lent them money and corn; let us, I pray, remit (not ask back) this loan!” The participle נשׁים says: we are those who have lent. Herewith he connects the invitation, Neh 5:11 : “Restore unto them, I pray you, even this day (כּהיּום, about this day, i.e., even to-day, 1Sa 9:13), their fields, their vineyards, their olive gardens, and their houses, and the hundredth of the money, and of the corn, wine, and oil which you have lent them.” Nehemiah requires, 1 st, that those who held the lands of their poorer brethren in pledge should restore them their property without delay: 2 nd, that they should remit to their debtors all interest owing on money, corn, etc. that had been lent; not, as the words have been frequently understood, that they should give back to their debtors such interest as they had already received. That the words in Neh 5:11 bear the former, and not the latter signification, is obvious from the reply, Neh 5:12, of those addressed: “We will restore, sc. their lands, etc., and will not querie of them, sc. the hundredth; so will we do as thou sayest.” Hence we must not translate בּהם נשׁים אתּם אשׁר, “which you had taken from them as interest” (de Wette), - a translation which, moreover, cannot be justified by the usage of the language, for ב נשׁה does not mean to take interest from another, to lend to another on interest. The אשׁר relates not to וּמאת, but to והיּצהר ... הדּגן; and השׁיב, to restore, to make good, is used of both the transactions in question, meaning in the first clause the restoration of the lands retained as pledges, and in the second, the remission (the non-requirement) of the hundredth. The hundredth taken as interest is probably, like the centesima of the Romans, to be understood of a monthly payment. One per cent. per month was a very heavy interest, and one which, in the case of the poor, might be exorbitant. The law, moreover, forbade the taking of any usury from their brethren, their poor fellow-countrymen, Exo 22:25 and Lev 25:36. When the creditors had given the consent required, Nehemiah called the priests, and made them (the creditors) swear to do according to this promise, i.e., conscientiously to adhere to their agreement. Nehemiah obtained the attendance of the priests, partly for the purpose of giving solemnity to the oath now taken, and partly to give to the declaration made in the presence of the priests legal validity for judicial decisions.

Neh 5:13

To make the agreement thus sworn to still more binding, Nehemiah confirmed the proceeding by a symbolical action: Also I shook my lap, and said, So may God shake out every man from his house, and from his labour, that performeth (fulfilleth) not this promise, and thus may he be shaken out and emptied. חצן means the lap of the garment, in which things are carried (Isa 49:22), where alone the word is again found. The symbolical action consisted in Nehemiah’s gathering up his garment as if for the purpose of carrying something, and then shaking it out with the words above stated, which declared the meaning of the act. The whole congregation said Amen, and praised the Lord, sc. for the success with which God had blessed his efforts to help the poor. And the people did according to this promise, i.e., the community acted in accordance with the agreement entered into.Nehemiah’s unselfish conduct. - The transaction above related gave Nehemiah occasion to speak in his narrative of the unselfishness with which he had filled the office of governor, and of the personal sacrifices he had made for the good of his fellow-countrymen.

Neh 5:14

The statement following is compared with the special occurrence preceding it by גּם. As in this occurrence he had used his credit to do away with the oppression of the people by wealthy usurers, so also had he shown himself unselfish during his whole official career, and shunned no sacrifice by which he might lighten the burdens that lay upon his fellow-countrymen. “From the time that he appointed me to be their governor in the land of Judah, from the twentieth year even unto the two-and-thirtieth year of Artaxerxes the king, I and my servants have not eaten the bread of the governor.” The subject of צוּה is left undefined, but is obviously King Artaxerxes. פּחם, their (the Jews') governor. This he was from the twentieth (comp. Neh 2:1) to the thirty-second year of Artaxerxes, in which, according to Neh 13:6, he again visited the court of this monarch, returning after a short interval to Jerusalem, to carry out still further the work he had there undertaken. “The bread of the Pechah” is, according to Neh 5:15, the food and wine with which the community had to furnish him. The meaning is: During this whole period I drew no allowances from the people.

Neh 5:15

The former governors who had been before me in Jerusalem - Zerubbabel and his successors-had received allowances, העם על הכבּידוּ, had burdened the people, and had taken of them (their fellow-countrymen) for bread and wine (i.e., for the requirements of their table), “afterwards in money forty shekels.” Some difficulty is presented by the word אחר, which the lxx render by ἔσχατον, the Vulgate quotidie. The meaning ultra, praeter, besides (EW. §217, 1), can no more be shown to be that of אחר, than over can, which Bertheau attempts to justify by saying that after forty shekels follow forty-one, forty-two, etc. The interpretation, too: reckoned after money (Böttcher, de Inferis, §409, b, and N. krit. Aehrenl. iii. p. 219), cannot be supported by the passages quoted in its behalf, since in none of them is אחר used de illo quod normae est, but has everywhere fundamentally the local signification after. Why, then, should not אחר be here used adverbially, afterwards, and express the thought that this money was afterwards demanded from the community for the expenses of the governor’s table? “Even their servants bare rule over the people.” שׁלט denotes arbitrary, oppressive rule, abuse of power for extortions, etc. Nehemiah, on the contrary, had not thus acted because of the fear of God.

Neh 5:16 “And also I took part in the work of this wall; neither bought we any land, and all my servants were gathered thither unto the work.” בּ החזיק = בּ יד החזיק, to set the hand to something; here, to set about the work. The manner in which Nehemiah, together with his servants, set themselves to the work of wall-building is seen from Neh 4:10, Neh 4:12, Neh 4:15, and Neh 4:17. Neither have we (I and my servants) bought any land, i.e., have not by the loan of money and corn acquired mortgages of land; comp. Neh 5:10.

Neh 5:17

But this was not all; for Nehemiah had also fed a considerable number of persons at his table, at his own expense. “And the Jews, both one hundred and fifty rulers, and the men who came to us from the nations round about us, were at my table,” i.e., were my guests. The hundred and fifty rulers, comp. Neh 2:16, were the heads of the different houses of Judah collectively. These were always guests at Nehemiah’s table, as were also such Jews as dwelt among the surrounding nations, when they came to Jerusalem.

Neh 5:18 “And that which was prepared for one (i.e., a single) day was one ox, six choice (therefore fat) sheep, and fowls; they were prepared for me, i.e., at my expense, and once in ten days a quantity of wine of all kinds.” The meaning of the last clause seems to be, that the wine was furnished every ten days; no certain quantity, however, is mentioned, but it is only designated in general terms as very great, להרבּה. זה ועם, and with this, i.e., notwithstanding this, great expenditure, I did not require the bread of the Pechah (the allowance for the governor, comp. Neh 5:14), for the service was heavy upon the people. העבדה is the service of building the walls of Jerusalem. Thus Nehemiah, from compassion for his heavily burdened countrymen, resigned the allowance to which as governor he was entitled.

Neh 5:19 “Think upon me, my God, for good, all that I have done for this people.” Compare the repetition of this desire, Neh 13:14 and Neh 13:31. על עשׂה in the sense of ל עשׂה, for the sake of this people, i.e., for them. When Sanballat and the enemies associated with him were unable to obstruct the building of the wall of Jerusalem by Open violence (Neh 4), they endeavoured to ruin Nehemiah by secret snares. They invited him to meet them in the plain of Ono (Neh 6:1, Neh 6:2); but Nehemiah, perceiving that they intended mischief, replied to them by messengers, that he could not come to them on account of the building. After receiving for the fourth time this refusal, Sanballat sent his servant to Nehemiah with an open letter, in which he accused him of rebellion against the king of Persia. Nehemiah, however, repelled this accusation as the invention of Sanballat (Neh 6:3-9). Tobiah and Sanballat, moreover, hired a false prophet to make Nehemiah flee into the temple from fear of the snares prepared for him, that they might then be able to calumniate him (Neh 6:10-14). The building of the wall was completed in fifty-two days, and the enemies were disheartened (Neh 6:15-17), although at that time many nobles of Judah had entered into epistolary correspondence with Tobiah, to obstruct the proceedings of Nehemiah (Neh 6:18, Neh 6:19).

The Complaints of the Poor. (b. c. 445.)

1 And there was a great cry of the people and of their wives against their brethren the Jews. 2 For there were that said, We, our sons, and our daughters, are many: therefore we take up corn for them, that we may eat, and live. 3 Some also there were that said, We have mortgaged our lands, vineyards, and houses, that we might buy corn, because of the dearth. 4 There were also that said, We have borrowed money for the king's tribute, and that upon our lands and vineyards. 5 Yet now our flesh is as the flesh of our brethren, our children as their children: and, lo, we bring into bondage our sons and our daughters to be servants, and some of our daughters are brought unto bondage already: neither is it in our power to redeem them; for other men have our lands and vineyards.

We have here the tears of the oppressed, which Solomon considered, Eccl. iv. 1. Let us consider them as here they are dropped before Nehemiah, whose office it was, as governor, to deliver the poor and needy, and rid them out of the hand of the wicked oppressors, Ps. lxxxii. 4. Hard times and hard hearts made the poor miserable.

I. The times they lived in were hard. There was a dearth of corn (v. 3), probably for want of rain, with which God had chastised their neglect of his house (Hag. i. 9-11) and the non-payment of their church-dues, Mal. iii. 9, 10. Thus foolish sinful men bring God's judgments upon themselves, and then fret and complain of them. When the markets are high, and provisions scarce and dear, the poor soon feel from it, and are pinched by it. Blessed be God for the mercy, and God deliver us from the sin, of fulness of bread, Ezek. xvi. 49. That which made the scarcity here complained of the more grievous was that their sons and their daughters were many, v. 2. The families that were most necessitous were most numerous; here were the mouths, but where was the meat? Some have estates and no children to inherit them; others have children and no estates to leave them. Those who have both have reason to be thankful; those who have neither may the more easily be content. Those who have great families and little substance must learn to live by faith in God's providence and promise; and those who have little families and great substance must make their abundance a supply for the wants of others. But this was not all: as corn was dear, so the taxes were high; the king's tribute must be paid, v. 4. This mark of their captivity still remained upon them. Perhaps it was a poll-money that was required, and then, their sons and their daughters being many, it rose the higher. The more they had to maintain (a hard case!) the more they had to pay. Now, it seems, they had not wherewithal of their own to buy corn and pay taxes, but were necessitated to borrow. Their families came poor out of Babylon; they had been at great expense in building them houses, and had not yet got up their strength when these new burdens came upon them. The straits of poor housekeepers who make hard shift to get an honest livelihood, and sometimes want what is fitting for them and their families, are well worthy the compassionate consideration of those who either with their wealth or with their power are in a capacity to help them.

II. The persons they dealt with were hard. Money must be had, but it must be borrowed; and those that lent them money, taking advantage of their necessity, were very hard upon them and made a prey of them. 1. They exacted interest from them at twelve per cent, the hundredth part every month, v. 11. If men borrow large sums to trade with, to increase their stocks, or to purchase land, there is no reason why the lender should not share with the borrower in his profit; or if to spend upon their lusts, or repair what they have so spent, why should they not pay for their extravagances? But if the poor borrow to maintain their families, and we be able to help them, it is certain we ought either to lend freely what they have occasion for, or (if they be not likely to repay it) to give freely something towards it. Nay, 2. They forced them to mortgage to them their lands and houses for the securing of the money (v. 3), and not only so, but took the profits of them for interest (v. 5, compare v. 11), that by degrees they might make themselves masters of all they had. Yet this was not the worst. 3. They took their children for bond-servants, to be enslaved or sold at pleasure, v. 5. This they complain of most sensibly, as that which touched them in a tender part, and they aggravate it with this: "Our children are as their children, as dear to us as theirs are to them; not only of the same human nature, and entitled to the honours and liberties of that (Mal. ii. 10; Job xxxi. 15), but of the same holy nation, free-born Israelites, and dignified with the same privileges. Our flesh carries in it the sacred seal of the covenant of circumcision, as well as the flesh of our brethren; yet our heirs must be their slaves, and it is not in our power to redeem them." This they made a humble remonstrance of to Nehemiah, not only because they saw he was a great man that could relieve them, but a good man that would. Whither should the injured poor flee for succour but to the shields of the earth? Whither but to the chancery, to the charity, in the royal breast, and those deputed by it for relief against the summum jus—the extremity of the law?

Lastly, We will leave Nehemiah hearing the complaint, and enquiring into the truth of the complainants' allegations (for the clamours of the poor are not always just), while we sit down and look, (1.) With a gracious compassion upon the oppressed, and 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 that are burdened, as burdened with them. (2.) With a gracious indignation at the oppressors, and abhorrence of their pride and cruelty, who drink the tears, the blood, of those they have under their feet. But let those who show no mercy expect judgment without mercy. It was an aggravation of the sin of these oppressing Jews that they were themselves so lately delivered out of the house of bondage, which obliged them in gratitude to undo the heavy burdens, Isa. lviii. 6.

Grievances of the Poor Redressed. (b. c. 445.)

6 And I was very angry when I heard their cry and these words. 7 Then I consulted with myself, and I rebuked the nobles, and the rulers, and said unto them, Ye exact usury, every one of his brother. And I set a great assembly against them. 8 And I said unto them, We after our ability have redeemed our brethren the Jews, which were sold unto the heathen; and will ye even sell your brethren? or shall they be sold unto us? Then held they their peace, and found nothing to answer. 9 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? 10 I likewise, and my brethren, and my servants, might exact of them money and corn: I pray you, let us leave off this usury. 11 Restore, I pray you, to them, even this day, their lands, their vineyards, their oliveyards, and their houses, also the hundredth part of the money, and of the corn, the wine, and the oil, that ye exact of them. 12 Then said they, We will restore them, and will require nothing of them; so will we do as thou sayest. Then I called the priests, and took an oath of them, that they should do according to this promise. 13 Also I shook my lap, and said, So God shake out every man from his house, and from his labour, that performeth not this promise, even thus be he shaken out, and emptied. And all the congregation said, Amen, and praised the Lord . And the people did according to this promise.

It should seem the foregoing complaint was made to Nehemiah at the time when he had his head and hands as full as possible of the public business about building the wall; yet, perceiving it to be just, he did not reject it because it was unseasonable; he did not chide the petitioners, nor fall into a passion with them, for disturbing him when they saw how much he had to do, a fault which men of business are too often guilty of; nor did he so much as adjourn the hearing of the cause or proceedings upon it till he had more leisure. The case called for speedy interposition, and therefore he applied himself immediately to the consideration of it, knowing that, let him build Jerusalem's walls ever so high, so thick, so strong, the city could not be safe while such abuses as these were tolerated. Now observe, What method he took for the redress of this grievance which was so threatening to the public.

I. He was very angry (v. 6); he expressed a great displeasure at it, as a very bad thing. Note, It well becomes rulers to show themselves angry at sin, that by the anger itself they may be excited to their duty, and by the expressions of it others may be deterred from evil.

II. He consulted with himself, v. 7. By this it appears that his anger was not excessive, but kept within bounds, that, though his spirit was provoked, he did not say or do any thing unadvisedly. Before he rebuked the nobles, he consulted with himself what to say, and when, and how. Note, Reproofs must be given with great consideration, that what is well meant may not come short of its end for want of being well managed. It is the reproof of instruction that giveth life. Even wise men lose the benefit of their wisdom sometimes for want of consulting with themselves and taking time to deliberate.

III. He rebuked the nobles and rulers, who were the monied men, and whose power perhaps made them the more bold to oppress. Note, Even nobles and rulers, if they do that which is evil, ought to be told of it by proper persons. Let no man imagine that his dignity sets him above reproof.

IV. He set a great assembly against them. He called the people together to be witnesses of what he said, and to bear their testimony (which the people will generally be forward to do) against the oppressions and extortions their rulers were guilty of, v. 12. Ezra and Nehemiah were both of them very wise, good, useful men, yet, in cases not unlike, there was a great deal of difference between their management: when Ezra was told of the sin of the rulers in marrying strange wives he rent his clothes, and wept, and prayed, and was hardly persuaded to attempt a reformation, fearing it to be impracticable, for he was a man of a mild tender spirit; when Nehemiah was told of as bad a thing he kindled immediately, reproached the delinquents, incensed the people against them, and never rested till, by all the rough methods he could use, he forced them to reform; for he was a man of a hot and eager spirit. Note, 1. Very holy men may differ much from each other in their natural temper and in other things that result from it. 2. God's work may be done, well done, and successfully, and yet different methods taken in the doing of it, which is a good reason why we should neither arraign the management of others nor make our own a standard. There are diversities of operation, but the same Spirit.

V. He fairly reasoned the case with them, and showed them the evil of what they did. The regular way of reforming men's lives is to endeavour, in the first place, to convince their consciences. Several things he offered to their consideration, which are so pertinent and just that it appeared he had consulted with himself. He lays it before them, 1. That those whom they oppressed were their brethren: You exact every one of his brother. It was bad enough to oppress strangers, but much worse to oppress their poor brethren, from whom the divine law did not allow them to take any usury, Deut. xxiii. 19, 20. 2. That they were but lately redeemed out of the hand of the heathen. The body of the people were so by the wonderful providence of God; some particular persons among them were so, who, besides their share in the general captivity, were in servitude to heathen masters, and ransomed at the charge of Nehemiah and other pious and well-disposed persons. "Now," says he, "have we taken all this pains to get their liberty out of the hands of the heathen, and shall their own rulers enslave them? What an absurd thing is this! Must we be at the same trouble and expense to redeem them from you as we were to redeem them from Babylon?" v. 8. Those whom God by his grace has made free ought not to be again brought under a yoke of bondage, Gal. v. 1; 1 Cor. vii. 23. 3. That it was a great sin thus to oppress the poor (v. 9): "It is not good that you do; though you get money by it, you contract guilt by it, and ought you not to walk in the fear of God? Certainly you ought, for you profess religion, and relation to him; and, if you do walk in the fear of God, you will not be either covetous of worldly gain or cruel towards your brethren." Those that walk in the fear of God will not dare to do a wicked thing, Job xxxi. 13, 14, 23. 4. That it was a great scandal, and a reproach to their profession. "Consider the reproach of the heathen our enemies, enemies to us, to our God, and to our holy religion. They will be glad of any occasion to speak against us, and this will give them great occasion; they will say, These Jews, that profess so much devotion to God, see how barbarous they are one to another." Note, (1.) All that profess religion should be very careful that they do nothing to expose themselves to the reproach of those that are without, lest religion be wounded through their sides. (2.) Nothing exposes religion more to the reproach of its enemies than the worldliness and hard-heartedness of the professors of it. 5. That he himself had set them a better example (v. 10), which he enlarges upon afterwards, v. 14, &c. Those that rigorously insist upon their right themselves will with a very ill grace persuade others to recede from theirs.

VI. He earnestly pressed them not only not to make their poor neighbours any more such hard bargains, but to restore that which they had got into their hands, v. 11. See how familiarly he speaks to them: Let us leave off this usury, putting himself in, as becomes reprovers, though far from being any way guilty of the crime. See how earnestly, and yet humbly, he persuades them: I pray you leave off; and I pray you restore. Though he had authority to command, yet, for love's sake, he rather beseeches. See how particularly he presses them to be kind to the poor, to give them up their mortgages, put them again in possession of their estates, remit the interest, and give them time to pay in the principal. He urged them to their loss, yet, urging them to their duty, it would be, at length, to their advantage. What we charitably forgive will be remembered and recompensed, as well as what we charitably give.

VII. He laid them under all the obligations possible to do what he pressed them to. 1. He got a promise from them (v. 12): We will restore them. 2. He sent for the priests to give them their oath that they would perform this promise; now that their convictions were strong, and they seemed resolved, he would keep them to it. 3. He bound them by a solemn curse or execration, hoping that would strike some awe upon them: So let God shake out every man that performeth not this promise, v. 13. This was a threatening that he would certainly do so, to which the people said Amen, as to those curses at Mount Ebal ( Deut. xxvii.), that their throats might be cut with their own tongues if they should falsify their engagement, and that by the dread of that they might be kept to their promise. With this Amen the people praised the Lord; so far were they from promising with regret that they promised with all possible expressions of joy and thankfulness. Thus David, when he took God's vows upon him, sang and gave praise, Ps. lvi. 12. This cheerfulness in promising was well, but that which follows was better: They did according to this promise, and adhered to what they had done, not as their ancestors in a like case, who re-enslaved those whom a little before they had released, Jer. xxxiv. 10, 11. Good promises are good things, but good performances are all in all.

The Generosity of Nehemiah. (b. c. 445.)

14 Moreover from the time that I was appointed to be their governor in the land of Judah, from the twentieth year even unto the two and thirtieth year of Artaxerxes the king, that is, twelve years, I and my brethren have not eaten the bread of the governor. 15 But the former governors that had been before me were chargeable unto the people, and had taken of them bread and wine, beside forty shekels of silver; yea, even their servants bare rule over the people: but so did not I, because of the fear of God. 16 Yea, also I continued in the work of this wall, neither bought we any land: and all my servants were gathered thither unto the work. 17 Moreover there were at my table a hundred and fifty of the Jews and rulers, beside those that came unto us from among the heathen that are about us. 18 Now that which was prepared for me daily was one ox and six choice sheep; also fowls were prepared for me, and once in ten days store of all sorts of wine: yet for all this required not I the bread of the governor, because the bondage was heavy upon this people. 19 Think upon me, my God, for good, according to all that I have done for this people.

Nehemiah had mentioned his own practice, as an inducement to the nobles not to burden the poor, no, not with just demands; here he relates more particularly what his practice was, not in pride or vain-glory, nor to pass a compliment upon himself, but as an inducement both to his successors and to the inferior magistrates to be as tender as might be of the people's ease.

I. He intimates what had been the way of his predecessors, v. 15. He does not name them, because what he had to say of them was not to their honour, and in such a case it is good to spare names; but the people knew how chargeable they had been, and how dearly the country paid for all the benefit of their government. The government allowed them forty shekels of silver, which was nearly five pounds (so much a day, it is probable); but, besides that, they obliged the people to furnish them with bread and wine, which they claimed as perquisites of their office; and not only so, but they suffered their servants to squeeze the people, and to get all they could out of them. Note, 1. It is no new thing for those who are in public places to seek themselves more than the public welfare, any, and to serve themselves by the public loss. 2. Masters must be accountable for all the acts of fraud and injustice, violence and oppression, which they connive at in their servants.

II. He tells us what had been his own way.

1. In general, he had not done as the former governors did; he would not, he durst not, because of the fear of God. He had an awe of God's majesty and a dread of his wrath. And, (1.) The fear of God restrained him from oppressing the people. Those that truly fear God will not dare to do any thing cruel or unjust. (2.) It was purely that which restrained him. He was thus generous, not that he might have praise of men, or serve a turn by his interest in the people, but purely for conscience' sake, because of the fear of God. This will not only be a powerful, but an acceptable principle both of justice and charity. What a good hand his predecessors made of their place appeared by the estates they raised; but Nehemiah, for his part, got nothing, except the satisfaction of doing good: Neither bought we any land, v. 16. Say not then that he was a bad husband, but that he was a good governor, who aimed not to feather his own nest. Let us remember the words of the Lord, how he said, It is more blessed to give than to receive, Acts xx. 35.

2. More particularly, observe here, (1.) How little Nehemiah received of what he might have required. He did the work of the governor, but he did not eat the bread of the governor (v. 14), did not require it, v. 18. So far was he from extorting more than his due that he never demanded that, but lived upon what he had got in the king of Persia's court and his own estate in Judea: the reason he gives for this piece of self-denial is, Because the bondage was heavy upon the people. He might have used the common excuse for rigour in such cases, that it would be a wrong to his successors not to demand his dues; but let them look to themselves: he considered the afflicted state of the Jews, and, while they groaned under so much hardship, he could not find it in his heart to add to their burden, but would rather lessen his own estate than ruin them. Note, in our demands we must consider not only the justice of them, but the ability of those on whom we make them; where there is nothing to be had we know who loses his right. (2.) How much he gave which he might have withheld. [1.] His servants' work, v. 16. The servants of princes think themselves excused from labour; but Nehemiah's servants, by his order no doubt, were all gathered to the work. Those that have many servants should contrive how they may do good with them and keep them well employed. [2.] His own meat, v. 17, 18. He kept a very good table, not on certain days, but constantly; he had many honourable guests, at least 150 of his own countrymen, persons of the first rank, besides strangers that came to him upon business; and he had plentiful provisions for his guests, beef, and mutton, and fowl, and all sorts of wine. Let those in public places remember that they were preferred to do good, not to enrich themselves; and let people in humbler stations learn to use hospitality one to another without grudging, 1 Pet. iv. 9.

III. He concludes with a prayer (v. 19): Think upon me, my God, for good. 1. Nehemiah here mentions what he had done for this people, not in pride, as boasting of himself, nor in passion, as upbraiding them, nor does it appear that he had occasion to do it in his own vindication, as Paul had to relate his like self-denying tenderness towards the Corinthians, but to shame the rulers out of their oppressions; let them learn of him to be neither greedy in their demands nor paltry in their expenses, and then they would have the credit and comfort of their liberality, as he had. 2. He mentions it to God in prayer, not as if he thought he had hereby merited any favour from God, as a debt, but to show that he looked not for any recompence of his generosity from men, but depended upon God only to make up to him what he had lost and laid out for his honour; and he reckoned the favour of God reward enough. "If God do but think upon me for good, I have enough." His thoughts to us-ward are our happiness, Ps. xl. 5. He refers it to God to recompense him in such a manner as he pleased. "If men forget me, let my God think on me, and I desire no more."

CHAP. V. Verſe 1. And there was a great cry]

SUch as ſeditious ones uſe to ſet up in their outragious uproares: or ſuch as is the expreſſion of great grief and anguiſh of heart.Significat clamor[illegible: 1 letter]m vel querulum, vel imperioſum, iracundumm, inacem.

Of the people] The ignobile vulgus, a moſt dangerous and heady water, when once it is out.

And of their wives] Who being pincht with penury made piteous out-cries. Invalidum omne, naturâ querulum. Seneca: James 2.6.

Againſt their brethren the Jewes] The richer ſort, who oppreſſed them and drew them before the judgement ſeats, as Saint James hath it of the Jews of his time: for they were no changelings. Let the Philiſtins bind Sampſon, and he can bear it: but do not you lay hands on me, ſaith he to his Countrey-men. Scipio had rather Annibal ſhould eat his heart with ſalt, then Laelius; give him a croſſe word. Had it been mine enemy, ſaith David, I could have digeſted it. So could theſe poor creatures far better have born the inſolencies of ſtrangers, then the oppreſſions of fellow-brethren. Tacitus tells us,Miſericordia in promptu apud ſuos, &c. that in his time the Jews were very merciful to thoſe of their own Nation, and cruel to all others. But here their owne complaine, and this was doubtleſſe a great grief to good Nehemiah.

Verſe 2. We, our ſonnes, and our daughters are many] That's mercy,Epiſt: 7. had we but keeping for them. Their wives were very fruitful, ſed luctuoſâ foecunditate (as Hierome ſaith of Laeta:) for they had more mouths then meat for them. The young children asked for bread, and no man brake it unto them, Lam. 4.4.

Therefore we take up corn for them] Corn upon uſe, to keep us from ſtarving: and that by pawning or ſelling our dear children to the rich Creditours for ſervants; till we can redeem them, which we are never like to do, ver. 5.

That we may eat and live] Meerly to keep us alive: for elſe we would never have made our poor children bondſlaves. But Neceſſitas durum telum, Hunger is ſo pinching a pain, that a Woman will eate her own child, as in the ſiege of Jeruſalem, Samaria, Saguntum: yea a man his own fleſh, rather then dye with hunger. Hitherto the pooreſt ſort. Followes now another cry.

Verſe 3. We have morgaged our Lands, Vineyards, &c.] Lands they had, but were little the better for them. Husbandry they had neglected to give attendance upon buildings: neither were they able to ſtock and ſtore their grounds, and ſo are forced to part with them at an under-rate. This is many a poor mans caſe amongſt us, who yet are little pitied, or relieved,Jam. 2.15, 16 unleſſe it be with a little mouth-mercy, as in S. James his dayes, chap. 2.15, 16. Oppreſſours will be but as Friends at a ſneeze: the moſt you can get of them is, God bleſſe you: like they are (many of them) to Darius; who prayed God to help Daniel, but ſent him to the Lions den.

Verſe 4. There were alſo that ſaid] Here was a third complaint to good Nehemiah; to whom whoſoever lamented were ſure to have redreſſe and remedy. He did not ſerve theſe poor people, as that mercileſſe Biſhop of Mentz in Germany did; who, to rid his hands of them in a time of famine, in horreo concluſos juſſit concremari, ſhut them up altogether in a barn, Hatto Archiep. Mogunt. Anno 923. and there burnt them: He was afterwards eaten to death by Rats, non ſine maxima divinae vindictae ſuſpicione, ſaith mine Author, by a juſt hand of God upon him for his cruelty to thoſe poor, whom he would not relieve with his corn, but let the Rats eat it; and of whom he ſaid when they were burning in his barn, that they cryed like a company of Rats.

We have borrowed money for the Kings tribute] They did not deny payment, and riſe up in armes, Speed. 1012. making Poverty their Captain, as the Suffolk-men did here in Henry the eighths time: Neither did they anſwer the King of Perſia's officers, as the men of Andros once did Themiſtocles. He, being ſent by the Athenians to them for tribute, told them that he came unto them on that errand, accompanied with two goddeſſes, Eloquence to perſwade,Plutarch. and Violence to enforce them. Their anſwer was, that they alſo had on their ſide two goddeſſes as ſtrong; Neceſſity (for they had it not) and Impoſſibility, for they knew not how to raiſe it. Theſe men pawn their lands to pay tribute: but it went to their hearts, and cauſed this complaint.

Verſe 5. Yet our fleſh is as the fleſh of our brethren] i. e. Nevertheleſſe we are men as well as they, though poor men, and therefore ſlighted (but why ſhould they hide their eyes from their own fleſh, Iſa. 58.7? Have we not all one father, Mal. 2.10?) Yea, we are men of Iſrael, ſuch as fear God, Acts 13.16. Hewen out of the ſame rock, digg'd out of the ſame pit, Iſa. 51.1. cut out of the ſame cloth, the ſhieres only going between. What if God have given them more wealth (as the Shepherd beſtows a bell upon his Belweather) ſhould they therefore inſult and domineere over us, as if not worthy to breath in the ſame aire?

Our children as their children] Viz. As dear to us, and as free-borne every way as theirs are;Prov. 15.31. why then ſhould their unmerciful dealing enſlave them? He that oppreſſeth the poor, reproacheth his Maker: but he that honoureth him, hath mercy on the poore. There is a Writ in England which beareth this name, Ne injuſtè vexes, Vex not any man unjuſtly: But Law without execution, is like a bell without a clapper. It was done directly againſt Law, that is here complained of. See Levit. 25:39. and therefore there is an Ecce ſet upon it in the next words: And (loe) we bring into bondage, &c. Theſe cruel Cormorants thought to bear out and juſtifie the moſt monſtrous miſdemeanour, becauſe it was the fact of a Grandee, who could as eaſily break thorough the lattice of the Laws, as the bigger flies do thorough a ſpider-web; as Anacharſis once ſaid concerning his Scythians.

We bring into bondage our ſonnes and our daughters] This went to the hearts of them; and well it might. For, 1. Our children are a chief part of our ſelves, even the ſeed; as though now there were nothing left in us but the chaſſe. 2. Bondage is very grievous, as liberty exceeding ſweet. Did we but live a while in Turkey, (ſaith one) in Perſia, yea or but in France, a dram of that liberty we yet enjoy, would be as precious to us, as a drop of cold water would have beene to the rich man in hell, when he lay broyling in thoſe flames. 3. They were neceſſitated to do this with their own hands, we bring into bondage, &c. hard hunger driving us thereunto, though as ill-willing thereunto as ever Jacob was to part with his Benjamin into Egypt: he would not do it till there was no remedy. 4. They ſold them for ſlaves, not to ſtrangers, but to their owne friends and Countreymen, where we looked for more courteſie. But a man had as good deal with a Coſſack or Cannibal, as with a truly covetous caytiff, and as much favour and fair-dealing he ſhall finde. For ſuch an one reſpecteth neither friend nor foe; nor regards at all how he cometh by it, by hook or by crook, by right or by wrong, be it ſhort or long.

And ſome of our daughters are brought into bondage already] So that our complaints are neither falſe nor cauſeleſſe: for that weaker ſex is every way ſubject to more abuſe, their chaſtity (which is their honour) was much hazarded.Caſtus quaſi [non-Latin text not transcribed] natus.

Neither is it in our power to redeeme them] Would we never ſo faine. What would not a tender-hearted father give or do for the redemption of his dear child? To let go many other examples, Fridericus Barbaroſſa, Emperour of Germany, (when as in the wars betwixt the Pope and him, his youngeſt ſonne was taken priſoner by the Venetian fleet) Vehementi amore commotus erga ſilium captum, ſaith mine Author, through an earneſt deſire of getting his ſonnes liberty, he concluded a peace upon moſt unequal terms, Val. Max. Chriſt. pag. 193 & 309 viz. that he ſhould come in perſon to Venice, and there proſtrate at the Popes feet (who trod upon the Emperours neck) he ſhould beg pardon; and then having ſetled peace in Italy, led his army into Aſia againſt the Turk. All this he did for his ſonnes liberty.

For other men have our lands and vineyards] Even thoſe men that ſo lately came out of captivity themſelves, and know the miſery of want and ſlavery. Thoſe that partake now of ſo much liberty, and liberality from the Kings of Perſia, and yet behold they pull up the bridge before us that themſelves have gone over. Surely there is no truth nor mercy, nor knowledge of God in the land, Hoſ. 4.1. Lo this was Vox oppreſſorum merceſque retenta laborum.

Verſe 6. And I was very angry] Red-hot with anger, and not without cauſe. To be angry without cauſe, is to be guilty of judgement, Matth. 5. but in caſe of Gods diſhonour, and publike prejudice, moderation is mopiſhneſſe, toleration, cowardiſe, &c. Nehemiah was a Magiſtrate, that is, a Mortal God: as God is an Immortal Magiſtrate. Therefore as God is angry at the oppreſſions of poor people (Lactantius hath written a book De ira Dei) ſo ſhould his Lieutenants: And this holy anger ſhould be cos fortitudinis, a means to encourage, or rather to enrage them againſt Oppreſſours, who grind the faces of the poor, and take from them burdens of Wheat, Amos 5.11. Yea, lands and vineyards, as here, eating bread baked with the tears of men, coyning their money on their skins, and wringing their ſpunges into their own purſes.

When I heard their cry] His anger then was mixed with grief, as was our Saviours, Mar. 3.5. it was pure zeal, which is nothing elſe but an extreme (but regular) heat of all the affections.

Verſe 7. Then I conſulted with my ſelf] As reaſon required: he was very angry, but yet he keeps within compaſſe, and practiſeth that rule, Be angry, and ſinne not: which, (ſaith one) is the eaſieſt charge under the hardeſt condition that can be. He that will be angry, and not ſinne, let him be angry at nothing but at ſinne: and then ſee to it alſo that it become not a ſinne, by anteverting right reaſon. Nehemiah was not ſo angry but that he could conſult with himſelf, and deliberate what was beſt to be done: his heart conſulted within him, or wiſely over-ruled him: ſo the Hebrew.

Then I rebuked the Nobles and the Elders] Not in his paſſion, but upon ſerious deliberation; and having put himſelf into a fit frame, that he might neither over nor under-do. Valete, quoniam vobis iraſcor, ſaid Archytas to his ſervants that had offended him; I have nothing to ſay to you, till mine anger be over.Plutarch.

And ſaid unto them, you exact uſury, &c.] This reproof was, as it ſhould be, warm but not ſcalding: Words of reviling and diſgrace do ſcald as it were. But words that tend to ſtir up the conſcience to a due conſideration of the fault, theſe are duly warme, and tend to make the Phyſick work more kindly.

Every one of his brother] This was a preſumptuous violation of the Law, Exod. 22.25. Levit. 25.36, 37. and a ſinne that they had ſoundly ſmarted for, Ezek. 22.12. Uſurers are men-eaters, Pſal. 14.4. like Pickrels in a pond, or Sharkes in the Sea, that devoure the leſſer fiſhes. Anno 1235. There were ſpread thorough England certaine Roman Uſurers, called Caurſini (quaſi capientes urſi, devouring bears, quoth Matth. Paris) who had entangled the King, Nobles, and all others that had to deale in the Court of Rome, Speed 613. in their cunning ſnares, under colour of ſupplying with money, ſuch as wanted preſent pay to the Pope: ſo theſe, to the King of Perſia.

And I ſet a great aſſembly againſt them] i. e. I reproved them, firſt, privately, and then publikely, and he doth it ſeverè & ad vivum, roughly and roundly, not going about the buſh with them, though they were Nobles and Rulers. Reprehenſiones perſonatae frigent; 1 Kings 22.8. ſuch as was that of Jehoſhaphat to Ahab, Let not the King ſay ſo. This is to do more harm then good.

Verſe 8. And I ſaid unto them, We after our ability] This he ſpeaketh not in a vainglorious vaunting way, or to curry favour with the people, but to convince the contraryminded of their inhumanity to their poor brethren. Good works, ſaith Chryſoſtome, are unanſwerable ſyllogiſmes; invincible demonſtrations to confute, and convert thoſe that do otherwiſe. Let your works ſo ſhine before men, &c.

Which were ſold unto the heathen] This they did in obedience to the Law, Deut. 25.47, 48.

And will you even ſell your brethren?] There was no reſiſting of ſuch a rational reproof, no whit imbittered (as the manner is) with wrath or ſpite; but carried on with ſo much modeſty and moderation.

Or ſhall they be ſold unto us?] He makes himſelf a party, becauſe of the ſame body politick.

Then held they their peace, and found nothing to anſwer] Such is the majeſty of a reproof rightly adminiſtred: it even gags the offendour, as Matth. 22.12. and renders him ſelf-condemned, Tit. 3.11. Scipio with his countenance only, quelled and quieted his ſeditious ſouldiers. Alexander the Great, and after him Auguſtus Caeſar, and Severus the Emperour did the ſame, with a few quick words. Adrianus Boxſchafius, Preacher of the Word at Antwerp, hearing a certain Monk railing at Luther out of the Pulpit, Scu'tet. Annal. Tell me, ſaid he, thou perverſe Monk, and that openly before all this people, where, and when, and in what points Luther hath erred? The Monk thus accoaſted, anſwered not a word, but gat him out of the Pulpit, and fled away as faſt as he could, and never came again into that Countrey.

Verſe 9. Alſo I ſaid, It is not good that you do] No oratory is ſo powerful, as that of mildneſſe. The drops that fall eaſily upon the corne, ripen and fill the eare; when haſty ſhowers lay all flat to the earth, without hope of recovery. Gregory hath obſerved, that they that could not be cured with ſtrong potions, have been recovered with warme water. Reprovers of others muſt deal warily; as bone-ſetters: and as we take a mote out of ones eye.

Ought ye not to walk in the fear of our God?] Which would have reynd you in, and reſtrained you from ſuch exorbitancies, Gen. 42.18. You need not fear me, ſaid Joſeph to his brethren, for I fear God, and therefore dare do you no hurt. Ye ſhall not oppreſſe one another; but thou ſhalt fear thy God: for I am the Lord your God, Levit. 25.17.Jer. 5.22. Pſal. 114.7. And will ye not tremble at my preſence, ſaith the Lord? Tremble thou earth at the preſence of the Lord, at the preſence of the God of Jacob. Oppreſſours are called Canaanites, Hoſ. 12.7. He is Canaan (that is a meer natural man, utterly void of Gods holy fear, Ezek. 16.3.) the ballances of deceit are in his hand; he loveth to oppreſſe. To him that is afflicted, pity ſhould be ſhewed from his friend (as it ſhould have been to theſe poor Jews from their hard-hearted Countreymen and kinſmen) but he forſaketh the fear of the Almighty, and is therefore mercileſſe.

Becauſe of the reproach of the Heathen our enemies] Who watch for our halting more earneſtly then a dog doth for a bone, and will be glad of any occaſion to ſpeak evil of us and of our Religion; with, Theſe are your Profeſſours, &c. You ſee what Tyrants and Tigers they are one to another. Hereby the banks of blaſphemy will be broken down in them, to ſpeak evil with open mouth of the Name of God; And will ye trample upon that dear and dread Name?

Verſe 10. I likewiſe, and my brethren — might exact money] To wit, for money we have lent them;Seneca. or as a recompence of our publike employments. But poſſe & nolle, nobile eſt.

I pray you leave off this uſury] Who can reſiſt this ſweet and ſoveraigne admonition? See verſe 9. They had ſomewhat to ſay, no doubt, in defence of their uſury; as alſo many have at this day. But let them conſider, that uſury is here and elſewhere cryed down without diſtinction, Pſal. 15.5. Ezek. 18.8, 13. That the lender dealeth not as he would be dealt withal: that Saint Luke maketh him worſe then other ſinners, when he ſaith, Sinners lend to ſinners to receive the like, but theſe to receive more, Luke 6.34. That Heathens condemned uſury, as Ariſtotle in his Ethicks, and Agis the General of the Athenians, Ageſilaus King of Spartans: who when he ſaw the Uſurers bills and bonds ſet on fire by Agis, ſaid, That he never ſaw a clearer fire burne. And laſtly,Plut. in Solone. that at Rome it ſelf Uſurers are excommunicated monethly.

Verſe 11. Reſtore, I pray you to them even this day] While you are in a melting temper, and in a good mind, make reſtitution. Say not, This is an hard ſaying, who can brook it? But ſay rather, as the Civilian ſaith, Perquàm durum eſt; ſed ita lex ſcripta eſt, Ulpian.'Tis hard to be done, but the Law will have it ſo done: Aut faciendum, aut patiendum: Either we muſt do it, or do worſe. The Law for reſtitution, ſee Levit. 6.1, 4. Num. 5.6, 7, &c. The wrong-doer muſt not only confeſſe, but reſtore. The tranſgreſſion was againſt God, but the treſpaſſe againſt man; and he muſt be ſatisfied, if the ſinne ſhall be pardoned. Samuel proffer'd to reſtore, if it might appear that he had wronged any. Micah, 1 Sam. 12. though an Idolater, did ſo, Judg. 17.2, 3. So did Queen Mary, She reſtored again all Eccleſiaſtical livings aſſumed to the Crown. Her Grandfather Henry the ſeventh in his laſt Will and Teſtament, deviſed and willed reſtitution ſhould be forthwith made of all ſuch monies as had been unjuſtly levied by the officers. Selymus the great Turk did the like upon his death-bed: ſo great is the force of natural conſcience; Gravel in the kidnies will not grate ſo much, as a little guilt in this kinde. Reſtore your evil-gotten goods, ſaid father Latimer, or elſe you will cough in hell, and the Devils will laugh at you. He ſet this point ſo well home, that he wrought upon many; and particularly upon Maſter Bradford. Auſtine ſaith, that if a man be able to make actual reſtitution, and do it not, poenitentia non agitur, ſed fingitur, his Repentance is not right: if he have waſted all, and is not able to reſtore, he muſt deſire pardon very humbly, and water the earth with his tears.

Alſo the hundreth part of the money] That is, all that they had received for intereſt, whether money, or elſe. It appeareth by this text, that they took twelve in the hundred (for ſo much the hundreth part monethly amounteth to) as at this day in Italy, and elſewhere, the Jewes are permitted to ſtraine up their uſury to eighteen in the hundred upon the Chriſtian (for among themſelves they now uſe it not) which cauſeth many of thoſe Pſeudo-Chriſtians to uſe thoſe Jews under-hand, Sands his Survey. in improving their unlawful rents to the utmoſt proportion.

Verſe 12. Then ſaid they, We will reſtore them] This was well ſaid: and Nehemiah took courſe it ſhould be as well done, ne dicta factis erubeſcerent, as Tertullian phraſeth it; that their ſaying and doing might be alike.

We will require nothing of them] But be of thoſe that lend, looking for nothing againe, Luke 6. no not the principal.

So will we do as thou haſt ſaid] Denying our ſelves, and all worldly luſts, that we may get and keep a good conſcience, that moſt precious Jewel that ever the heart of man was acquainted with.

Then I called the Prieſts] As fitteſt to tender ſo ſolemne an oath, and to bear witneſſe in a caſe of that nature.

And took an oath of them] That is, of them that had promiſed reſtitution: that they might not ſtart back, nor repent them of their good reſolutions. Our hearts are deceitful, and muſt be by all good means held up to duty, Quo teneas vultus mutantem Protea nodo? elſe they will ſlip collar, as thoſe ſlippery Jewes, Jer. 34.10, 11. retracted and repealed their vow. It was therfore well and wiſely done of Nehemiah to bind them thus to the good abearance; as Aſa and Joſiah had done before him. An oath is an hedge which a man may not break; which yet that great Heteroclite of Rome maketh a ſport of. For when the Cardinals meet to chuſe a new Pope, they make him ſwear to certain Articles. And Sleydan ſaith, that no ſooner is he choſen, but he breaks them all, and checks their inſolencies, as if they went about to limit his power, to whom all power is given in heaven and earth. Is not this that [non-Latin text not transcribed], that lawleſſe, yokeleſſe, maſterleſſe monſter Saint Paul ſpeaketh of, 2 Theſ. 2.8?

Verſe 13. Alſo I ſhook my lap] By this rite (running into their ſenſes) this holy man runs with terrours into the eyes and hearts of all that ſhould perfidiouſly forſwear themſelves, by a direful denunciation of divine vengeance. In all lawful oaths there is an imprecation, though it be not alwayes expreſt, Gen. 14.23. Heb. 3.

So God caſt out every man from his houſe] See Zech. 5.4, 5. with the Note.

And from his labour] i. e. From his layings-up (the fruit of his labour) his lands and eſtate, got by a diligent hand. The Hebrew word ſignifieth labour even to laſſitude and fainting.

And all the Congregation ſaid, Amen] In token of hearty aſſent, and aſſurance.

And praiſed the Lord] There was a general joy, and many an humble, chearful and thankful heart lifted up to God for ſinne ſo redreſſed, and poor people relieved.

And the people did according to this promiſe] This was real thankfulneſſe. It is not the fumbling out of a few good words (as God I thank thee, praiſed be God, &c.) that will paſſe. Thanksdoing is the proof of Thanksgiving; and the good life of the thankful, is the life of thankfulneſſe. Offer unto God thankſgiving, and pay thy vowes unto the Moſt High, Pſal. 50.14.

Verſe 14. From the time that I was appointed to be their governour] He was not ambitious of the office, nor uſurped it: but was commanded to it (as the word ſignifieth) by the King of Perſia, and clearly called to it by God Almighty. Otherwiſe he could have ſhrouded himſelf in willing ſecrecy, as good corn lieth in the bottome of the heap; and as good balſam ſinketh to the bottome of the veſſel.

I and my brethren have not eaten the bread, &c.] Rulers, as they are nurſing-fathers to the people, Iſa. 49.23. ſo by them they are to be nouriſhed, and their ſtate maintained, See 1 Kings 4.7. It is alſo obſerved, that although our Saviour Chriſt wrought many miracles; yet he never wrought any about honour or money, but that about tribute: rather then that ſhould go undiſcharged, he commanded a fiſh to pay it. Hence alſo he ſaith not Date, Matth. 22. Rom. 13.6. but Reddite; Give, but Render unto Caeſar the things that are Caeſars. And Saint Paul ſaith, ye pay tribute, as being a due debt. Nevertheleſſe in this great neceſſity Nehemiah lets go his own right, and leaveth it to others: like as the Eagle is ſaid,Toſtat, ex Plin. when ſhe ſeeketh her prey, to leave a good part thereof to the birds that follow her, for the ſame end.

Verſe 15. But the former Governours] Thoſe that had been betwixt Zorobabel and Nehemiah: Ezra was no Governour. Theſe had been ſtrict in exacting their five pounds a day; or, for the head of every family, ſo much; beſides bread for neceſſity, and wine for delight. Not ſo Nehemiah, he would not uſe his power to over-burden thoſe poore whom theſe Uſurers oppreſſed. This he here inſtanceth for their further conviction.

Yea, even their ſervants bear rule over the people] Exacting what they pleaſe of them: this their maſters ſhould have ſeene to, and not ſuffered for the ſervants ſinne is the maſters reproach. When Charles the fifth reſolved to lay down the Empire, ſome of his Courtiers and Counſellours adviſed him to retaine ſtill the name and authority of Emperour, and to govern the Kingdome by his under-officers. His anſwer to them was, Ah, me praeſente ita res adminiſtratis, &c. Alas, now that I am amongſt you, things are ſo ill carried, that ye are complained of by all: what then would you do, if I ſhould not have an eye upon you? Val. Max. Chriſt. p. 197. and how would you domineere like ſo many Sultans (the word here uſed) and follow the adminiſtration of Juſtice as a trade only, with an unquenchable and unconſcionable deſire of gaine?

But ſo did not I, becauſe of the fear of God] The beſt retentive from ſinne certainly; a ſpur to good, a curb from evil. Hence David calleth it a cleane feare, Pſal. 19.9. and the fear of the Lord is, to depart from evil, ſaith Solomon. And Ariſtotle hath this Probleme, Why are men credited more then other creatures? The anſwer is, [non-Latin text not transcribed], becauſe man alone holdeth and feareth God: therefore you may truſt him. But where this fear is not, no good is to be expected, but the contrary, Gen. 20.11. See the Note on verſe 9.

Verſe 16. Yea alſo, I continued in the work] He meaneth, ſaith Lyra, that he wrought with his own hands to draw on others the more, when they ſhould ſee their Governour himſelf ſo intent to the work. He was conſtant at it, and held out till all was finiſhed. And this he recordeth, not out of oſtentation, but to ſhew that the love and feare of God conſtrained him; as it did afterwards Paul that ſpiritual builder, who laboured more then they all, and denied himſelf to bring others to heaven, as himſelf ſetteth forth, 2 Cor. 11. In praiſing our ſelves, our end muſt be, that our light may be ſeene, not our ſelves ſeene, Matth. 5.16. Mens praiſe may be ſought, modò tibi non quaeras, ſed Chriſto, ſaith Aretius, ſo that Chriſt be thereby ſet up and ſerved.

Neither bought we any land] As eaſily we might have done with the ſurpluſage of our revenue: eſpecially if we had exacted the utmoſt of our right. But publike ſpirits mind not their own intereſts Joſhua divided the land to Iſrael, and left none to himſelf: And that portion that was given him, and he content withal, was but a meane one in the barren mountains, as Hierome obſerveth. The late victorious King of Sweden (a ſecond Joſhua) in his reprehenſory ſpeech to the German plunderers, hath this paſſage. Mr. Clark in his Life. I proteſt before God, that I have not by all this warre enriched my ſelf ſo farre as a paire of bootes cometh to: yea, I had rather ride without bootes, then in the leaſt degree to enrich my ſelf by the damage of poor people.

Verſe 17. Moreover, there were at my table, &c.] He did not eate his morſels alone, as that Pamphagus Nabal; and as many miſers now-adayes, who, like little children, though they have their hands full, and their mouths full, yet will part with none.

Ecce Deo ſimilis vir dapſilis, atque benignus.Palingen.

Beſides thoſe that came unto me from among the heathen] Either as State-Agents, or upon other occaſions. Nehemiah entertained them, that they might not lie upon the publike charge. And herein he trode in the foot-ſteps of hoſpitable Abraham, whom Syneſius calleth [non-Latin text not transcribed], Gods Hoſt. The Primitive Chriſtians likewiſe won much upon the Heathens by their hoſpitality towards all,Epiſt. [non-Latin text not transcribed] Chryſoſt in Joan. [non-Latin text not transcribed]. as Julian the Apoſtate confeſſed: all that he could ſay againſt them for it was, that they did it all in hypocriſie, and vain-glory: which was an envious and falſe charge.

Verſe 18. Now that which was prepared for me daily] A very great table he kept (at his own charge all) yet nothing ſo great as Solomon, 1 Kings 4.22, 23. or as once Cardinal Wolſey here; who, beſides all ſtrangers that came, had four hundred of family, whereof one was an Earle, nine Barons, very many Knights and Eſquires. But then he had more yearly revenue then all the Biſhops and Deanes in the land had take them al together. Godw. Catal.

And once in ten dayes] Then he kept an extraordinary table inviting gueſſe, for whom he had ſtore of the beſt wines. The Turkiſh Baſhawes feaſt forreigne Embaſſadours with Rice and mutton, and fair water out of the river; wine is a forbidden ware with them: Mahomet their Prophet having told them, that in every grape there dwelt a Devil.

Yet for all this, I required not] This he did, and this he here recordeth: not for a name (as Crates the Philoſopher did, when he caſt his goods into the Sea meerly to be talked of, and is therefore worthily called by Hierome, gloriae animal, popularis aurae vile mancipium, Epiſt. ad Julian. conſ. a baſe ſlave to vain-glory) but for better and higher ends, ſee verſe 16.

Verſe 19. Think upon me, my God, for good] i. e. Both of grace and glory, ſaith Lyra; a confluence of all comforts and contentments, eſpecially ſpiritual bleſſings in heavenly things, Epheſ. 1.3. He that firſt called riches goods, was ſurely a better husband then Divine, ſaith one. Oftendam tibi omne bonum, I will ſhew thee all good, ſaid God to Moſes, when he gave him a glimpſe of himſelf. Nil bonum abſque ſummo Bono, ſaith Auſtine, There is no good without the chief good. Say therefore with the Church, Hoſ. 14.2. Take away all iniquity, and do good; and as here, Remember me, O my God, for good.

According to all that I have done for this people] Here is nothing for Merit-mongers. It is mercy in God to ſet his love on them that keep his Commandments, Exod. 20.6. to reward every man according to his works, Pſal. 62. ult. A poor Gardiner preſenting a rape root (being the beſt gift he had at hand) to the Duke of Burgundy, was by him bountifully rewarded. His Steward obſerving this, and hoping for the like recompence, preſented him with a very fair horſe. The Duke (ut perſpicaci erat ingenio, ſaith mine Authour, being a witty man) perceived the craft; and therefore thought good to receive the horſe, and to give him nothing again. Let thoſe that dreame of merit, expect the like diſappointment; and let them learn of Nehemiah, chap. 14.22. (the beſt gloſſe upon this text) to urge, not their merits with the Phariſee, but their miſeries with the Publican, for obtaining mercy. So Pſal. 25.11.