cornplninors were of three classes. Some who were originally poor found themselves. with large families, unable to obtain food for them on account of the pressure of the times. They desired that corn might be distributed e.mong them. Others had borrowed money to obtain food, and given up their lands and houses in pledge. A third class had taken e. like course to enable them to pay the taxes of the Persiein monarch. Some (of each class probably) had already been compelled to obtain sn/Jplies by selling sons, and even daughters, as servants, and saw no resource but to se I others of their children. Moreover, contrary to the Mosaic law, heavy interest was being charged for the loans. The rich were taking advantage of the necessitie~ of their poorer brethren to enrich themselves yet more, regardless of the sufferin,~ and humiliation they were inflicting. The sufferers felt and said that they were of the same flesh and blood as their rich oppressors, and their children as dear to them. II. THE EFFECT ON NEHEMIAH OF THIS COMPLAINT. "I was very angry" (ver. 6). A very just anger; the anger of a righteous man at flagrant wrong; of a noble and generous spirit at base rapacity ; of a lover of the people, who was making great sacrifices for their good, against those who cared not for the welfare of the com- munity, so that they could accumulate wealth for themselves and their families ; of one who feared God, that his name should be dishonoured by the very people whose mission was to ex:alt it. III. THE COURSE HE TOOK. 1. He carefully considered the matter (ver. 7). 2. He rebuked the offenders (ver. 7). 3. He called an assembly upon the case. 4. He publicly remonstrated with the offenders. (1) Contrasting their conduct with that of himself and his immediate friends (vers. 8, 10). He and others like-minded had bought Jews out of slavery to the heathen, while these were selling, or causing to be sold, into slavery to Jews their brethren around them. He, his brothers anJ servants, bad also lent money and corn to the needy, but without exacting pledge or interest. (2) Reminding them of the reproach they were bringing on the Jewish name and religion, and which the fear of God should have prevented their incurring. (3) Entreating them to give up to their owners the property they held in pledge, and cease to require interest on the money due to them (ver. 11). IV. THE RESULTS. 1. The self-conviction of the offenders (ver. 8). 2. Their promise to comply with his proposals (ver. 12). A promise solemnly ratified by-(1) An oath administered by the priests. (2) A malediction pronounced by Nehemiah, with a significant ceremony (ver. 13). 3. The joy and thankfulness of the people (ver. 13). They responded "Amen" to the malediction, and "praised Jehovah." 4. 'l'he performunce of the promise (ver. 13). Lessons :-1. The hideousness of avarice. "The love of money is the root of all evil." It here appears as inhumanity, oppression, violation of Divine law, disregard of the claims of putriotism. Especially odious and injurious in nobles and rulers, who ought to be examples of generosity, protectors of the poor, and promoters in every way of the general good. 2. The duty of discountenancing and suppressing this vice. Rulers o.nd magistrates are peculiarly bound to do so. 3. The power of good example. Gives confidence in reproving iniquity and urging amendment, and force to reproofs and appeals.
Ver. 5.-Human equality. "Yet now our flesh is o.s the flesh of our brethren, our children as their children." The doctrines of the kinship and eq u!ility of all classes of men have a terrible sound when they come from the lips of a starving multitude in times of general distress, and a.re likely to assume in their minds an exaggerated form, and be pushed to dangerous extremes ; but they contain sub- stantial truth, notwithstanding, which, in order that it may not be perverted to evil in troublous times, should be well learnt, and pondered, and applied to practice in quiet times by those who are raised above their fellows in wealth and position. I. THE ESSENTIAL EQUALITY OF MEN. 1. In nature. (1) They have like bodies. 11 Our flesh is as the flesh of our brethren." Similar in origin, composition, organisa • tion, needs, susceptibilities ; equally feeling pains and pleasures. (2) They have similar minds. With like faculties, capacities, &c.-intellectual, emotional, morn!, epiritual. If Christians, are alike "ptntakers of the Divine nature." 2. In relation- ls 2 52 THE BOOK OF NEHEMIAH. [CR. V, 1-13.