A Man of Principle

The rebuilding of Jerusalem’s walls was not without difficulty. Having considered some of the external troubles faced by the people because of their enemies in chapter 4, internal challenges come to light in chapter 5.

This is nothing new. After a series of victories, David praised the Lord who ‘had delivered him out of the hand of all his enemies, and out of the hand of Saul’, 2 Sam. 22. 1. But it was not long before ‘Satan stood up against Israel, and provoked David to number Israel’, bringing the displeasure and judgement of God, 1 Chr. 21. 1-7.

Following the opposition faced by the early church from outside, Acts chh. 2-4, problems from within began to emerge. The language used by Peter of Ananias suggests a diabolical attempt to undermine the work of God. Satan filled the heart of Ananias, who, together with Sapphira, lied about the size of their gift. They were immediately and severely judged, for they had lied to God, Acts 5. 1-11. Chapter 6 also records discontent between believers.

Paul warned the elders of the Ephesian church against grievous wolves entering in, before adding, ‘also of your own selves shall men arise, speaking perverse things, to draw away disciples after them’, Acts 20. 29, 30.

Assemblies today are not immune from internal difficulties. Outward opposition may be overcome, yet inward concerns can still present themselves. Old Testament examples and New Testament teaching help to prepare us against Satan’s devices, and many Epistles include teaching that addresses internal issues.¹

Nehemiah’s challenge, vv. 1-5

Some family members took up a night watch against the enemy around Jerusalem, leaving households under pressure. A food shortage led to concern for children’s welfare, leading some to mortgage their property to buy corn. Others had borrowed money against their land and vineyards to pay the king’s tax. Yet the complaint was ‘against their brethren the Jews’, and the problem was widespread - it was ‘a great cry’. Solidarity and mutual care ought to have characterized God’s people. Instead, brethren were adding to one another’s burdens. The victims said, ‘our flesh is as the flesh of our brethren, our children as their children’, yet they were being forced into slavery with no prospect of release.

Despite pressures faced by the early church, ‘the multitude of them that believed were of one heart and of one soul’. Not regarding their possessions as their own, those who had means to do so sold what they had and the funds were distributed according to individual need, Acts 4. 32-35. But as the numbers grew, discontented Greek-speaking believers spoke out against their Hebrew brethren ‘because their widows were neglected’ in the daily distribution of goods to the needy. These concerns were not dismissed by the apostles, and suitable men were appointed to oversee the work, 6. 1-6.

In his first Epistle, Peter addressed his readers as ‘strangers scattered’, 1 Pet. 1. 1 - a heavenly people living in an adverse world. As God’s people, they still had a responsibility to submit to worldly authorities, even if they proved obstructive. Some servants worked for unreasonable masters. There were wives who had been converted subsequent to marriage, who wanted to live for God and witness to their husbands. Having offered exhortation, encouragement, and example, Peter added a message to the saints as a whole. They were to support one another through the difficulties, ‘Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous’, 3. 8.²

The New Testament has numerous examples of such unity, sympathy, tenderness, and humility. When it was known that brethren in Judea faced a time of famine, the elders of Antioch entrusted Barnabas and Saul to carry relief to them - ‘every man [gave] according to his ability’, Acts 11. 28-30. Timothy was to charge the materially rich to ‘do good, that they be rich in good works, ready to distribute, willing to communicate’, 1 Tim. 6. 18. In the same Epistle, Paul also gave guidance to local assemblies in the administration of widows’ needs and encouraged consideration for the practical assistance for those ‘who labour in the word and doctrine’, 1 Tim. 5. 17 - likely at the cost of time that could otherwise be spent providing for themselves. In respect of giving, Paul used Israel’s collection of manna as an illustration. Although gathered in different proportions, when shared out there was sufficient for all. Making application, he said, ‘I mean not that other men be eased, and ye burdened: But by an equality, that now at this time your abundance may be a supply for their want, that their abundance also may be a supply for your want: that there may be equality’, 2 Cor. 8. 13-15. There may be times to give, and others to receive.

In addition to spiritual and family responsibilities, believers today face many pressures; civil, work-related, financial, physical, and more, inevitably leading to strain. Rather than compound one another’s burdens, may we look for opportunities to offer relief where possible. ‘Let us consider one another to provoke unto love and to good works’, Heb. 10. 24.

Hearing of the oppression amongst God’s people, Nehemiah was filled with righteous indignation, v. 6. A great work was underway, but this was a matter that could not be neglected; another instance where the people mattered to him as well as the place. Angry as he was, Nehemiah was not rash, acting in high emotion - ‘I consulted with myself’, v. 7. and serious thought enabled him to approach the problem with principled reasoning to convince the offenders to change their ways.³

Nehemiah’s reaction reflected God’s disposition; guidance for hard times was enshrined in the law. Underlying the behaviour expected of God’s people towards each other was an important principle. Since they had once been delivered from slavery, they were to extend compassion to others in need, Exod. 22. 21. As to their fellows, the instruction was clear, ‘If thou sell ought unto thy neighbour, or buyest … ye shall not oppress one another’, Lev. 25. 14. But these had been taking advantage of their poor brethren, ‘Ye exact usury [lending on interest], every one of his brother, Neh. 5. 7.This oppression was explicitly forbidden.⁴ Should one be left without their raiment (their last layer of protection), God said, ‘it shall come to pass, when he crieth unto me, that I will hear; for I am gracious’, Exod. 22. 27.

Understanding this principle, Nehemiah rebuked the guilty nobles and rulers, and gathered together a company of witnesses against them. How could they bring into slavery again those who had been redeemed? What sort of testimony did this present to the world around? It was a compelling case, v. 9.

In contrast, Nehemiah and his companions had actually been lending food and money to those in need, some of which must have been going straight into the pockets of those exacting interest, v. 10. It had to stop immediately - ‘even this day’! Furthermore, any property that had been taken was to be returned, together with any interest payments and produce. Taking an oath from the offenders that they would rectify matters, Nehemiah added a solemn warning to deter any from reneging on their promise, v. 13.

Through the kindness and love of God toward us in our need, we were delivered from the slavery of sin. Thus, a principle of compassion to those in need is established -especially to our brothers and sisters in Christ. ‘As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith’, Gal. 6. 10. The Apostle John wrote, ‘whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?’ 1 John 3. 17. And since Christ has paid our great debt, how can we hold anything against our fellows as though our debtors?⁵ As Onesimus returned to Philemon, converted, Paul encouraged Philemon not to hold the outstanding debt against him (he could not afford to pay it). And he was to receive him back ‘not now as a servant, but above a servant, a brother beloved’, Philem. 16. Saints should be ‘kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you’, Eph. 4. 32. The Lord Jesus said, ‘By this shall all men know that ye are my disciples, if ye have love one to another’, John 13. 35.

Nehemiah’s conscience, vv. 14-19

The example set by Nehemiah gave him the moral authority to instruct others.⁶ There had been an established principle that governors of Judah were to be given supplies by the people in lieu of their position and service. However, Nehemiah’s principles were not taken from former practices, but from those he learned of God. In view of the burden already being faced by the people, he chose to forego the tradition, despite being responsible for the provision of 150 Jews and rulers as well as any others who came to his table from the surrounding district.

Verse 14 indicates that for twelve years Nehemiah held to this principle. Later, he was able to reflect on his governorship as a period in which he had never required the people’s provision. Yet it seems that God ensured a daily abundance. Prayerfully, Nehemiah looked back with a clear conscience before God.

Samuel is an earlier example of a man who maintained the same principle. The people witnessed, ‘Thou hast not defrauded us, nor oppressed us, neither hast thou taken ought of any man’s hand’, 1 Sam. 12. 4. No-one was able to question his motives. Paul also chose to forego the right of provision from the hand of the Corinthians in return for spiritual service. The Lord had ‘ordained that they which preach the gospel should live of the gospel. But I have used none of these things’, 1 Cor. 9. 14, 15. When criticized, he was able to claim that ‘when I was present with you, and wanted, I was chargeable to no man’. The Lord had provided for him by other means, ‘for that which was lacking to me the brethren which came from Macedonia supplied: and in all things I have kept myself from being burdensome unto you, and so will I keep myself’, 2 Cor. 11. 9. When the Philippian church sent Paul aid, he replied, ‘I have all, and abound’. Acknowledging their gift and sacrifice, he assured them, ‘my God shall supply all your need according to his riches in glory by Christ Jesus’, Phil. 4. 18, 19.

John framed the Lord’s commandment⁷ as a compelling exhortation, ‘Beloved, if God so loved us, we ought also to love one another’, 1 John 4. 11. May we, like Nehemiah, steadfastly hold to this God-given principle.