Usury Part 3

The people were obedient. They cheerfully endured the privations and dangers in their devotion to their country, and in the hope of retrieving the fortunes of their depressed people.

Enemies appeared, who threatened to estop their work, but some worked while others watched, with arms in hand, ready to defend. Some wrought with one hand and held a weapon for ready defence in the other.

Nehemiah and his aides, and many of the people, did not take off their clothes, but were on duty constantly--so devoted were they to the cause in which they were engaged, regaining their homes and re-establis.h.i.+ng the wors.h.i.+p of their fathers and rebuilding the nation.

But there was a strange interruption in this patriotic work. A sordid covetousness possessed their n.o.bles and rulers. While the people were absorbed in their patriotic service, these persons were planning successfully to despoil them.

A cry of distress came to the ears of Nehemiah. The people found, now that they had made the sacrifice and suffered deprivations and cheerfully given their labors for the common good, they were deprived of their blessings and enslaved.

This enslavement was not to foreign rulers, but to those of their own blood. A division had grown up among their own kindred. Some had grown rich and become their masters. Others were in hopeless poverty. The distinctions came gradually or grew up among them, possibly un.o.bserved: the rich becoming richer and the poor poorer, until the n.o.bles held their lands and were selling their sons and daughters as chattels.

This condition was hopeless, after all their struggles for nearly a hundred years to re-establish their inst.i.tutions. Neither they nor their children could, under those conditions, enjoy the fruit of all their efforts. This was no fault of theirs. There had been times of dearth and harvest failure, when some with large families were in need. The king's tribute, too, was heavy upon them and some were not able to pay and they were compelled to borrow, but had to give mortgages upon their land as security. Now lands, homes and all, had pa.s.sed to the creditors and they were despondent and helpless.

This cry caused Nehemiah great distress, but Nehemiah was not like Ezra, a devout and learned priest, but without executive power, who in a like position gave way to unmitigated grief. Nehemiah was equally patriotic and conscientious, but he was also a strong leader and an independent commander. He did not call together the n.o.bles and rulers charged with oppression and ask them what he should do. He had none of their counsel. He took counsel with himself, his own conscience, his own judgment, and worked out an independent, individual policy which he should pursue.

His sympathy was with the suffering people, and he determined to espouse their cause and to correct their wrongs. He then called the n.o.bles and rulers and charged them to their face with oppression. He laid "the ax at the root of the tree" and charged the fault to their covetousness, to the exacting of usury or interest. It was this, he declared, that had brought them to wealth, but driven others to poverty. He demanded reparation. When they were slow to yield, he called a convocation of the people and aroused them to a due sense of the wrong they had been enduring, and laid bare the sins of the rulers and n.o.bles. He showed the oppression by comparing their sordid and greedy conduct with the unselfish, self-sacrifice of himself and others for the common good. While he and the patriotic people were busy with hand and brain in rebuilding the nation and fighting the enemies, these usurers were busy getting in their work of ruin, gathering the property into their own hands and enslaving the patriots.

The usurers were not able to withstand this onslaught of the chief commander and the aroused people, and they made no reply. Their conduct had so evidently been contrary both to the letter and spirit of their own law, they were compelled to yield and to say meekly, "We will do as you have said."

Then he stated the terms and conditions of the reform he would inst.i.tute.

1. They must return the pledges they had taken for debts, without reserve. The people must not be deprived of their land, tools, or instruments of production. The foreclosure of mortgages must be set aside and the people again given possession of their lands.

2. Interest must be returned or credited upon the debts. If the interest equaled the debt, then the debt was fully discharged. If more than the princ.i.p.al had been paid, then it must be returned in money or in the product of lands taken in foreclosure, the wine or oil or fruits and grains must be returned. Thus only could the wrongs be corrected and righteous adjustment be made.

There then followed a general restoration of pledges and a cancelling of debts that had been paid once in interest, and a repaying of any surplus.

3. They must take a solemn vow that this sin shall henceforth be unknown among them. The law against usury or interest must henceforth be carefully obeyed. These distinctions that had grown up among them must disappear forever, and the cause of the poverty of the many and the wealth of the few must be shunned.

To these conditions the usurers a.s.sented, made ashamed by the conduct of the n.o.ble patriot in contrast with their own selfishness, though they had not yielded until awed and compelled by the indignation of the people, which Nehemiah had enkindled against them.

This positive enforcement of the law against the taking of increase on any loan, makes unmistakably clear the interpretation of the law by the devout, earnest, sincere, G.o.d-fearing Hebrews, down to the close of the Old Testament Canon.

[1] References: Ezra, Nehemiah, Bible Dictionaries.

CHAPTER VII.

TEACHINGS OF THE MASTER.

Psalmist and prophets had sung of the exalted character of the coming Messiah. "Thou art fairer than the children of men: grace is poured into thy lips." "And his name shall be called Wonderful, Counselor, The Mighty G.o.d, The Everlasting Father, The Prince of Peace."

At his coming he lifted to a higher plane, by his precepts and example, the ideal of a true, n.o.ble and worthy human life. By his teachings and by his life of utter unselfishness he revealed clearly the exalted character and conduct that conformed to the Divine will.

1. Our Lord's character forbids that we should think of him for a moment as devoted to the gathering of worldly wealth. He came to minister unto, not to serve himself. Self-seeking was foreign to his nature. A great truth was spoken by the scoffers. "He saved others, himself he cannot save."

He who strives to follow in his footsteps cannot serve himself.

The whole drift of a great unselfish Christ-like soul must be for others. The whole current of his thought and effort during his life must be, to be helpful to others. Studying and striving to help others, he cannot seek wealth. "Ye cannot serve G.o.d and mammon."

It is out of harmony with the whole life and all the teachings of the Master that he should encourage or permit a means of increasing wealth forbidden by the laws given by Moses and cla.s.sed among the vilest of sins by the prophets.

2. Again: He did not undo the teachings of the prophets, but enlarged their scope. He showed by word and example how the true spirit of the teachings of the old dispensation led to self-sacrifice for the welfare of others. Matt. 5:17: "Think not that I am come to destroy the law, or the prophets: I am not come to destroy but to fulfill."

Fulfill, here, is more than to obey. It is in ant.i.thesis with destroy, and means to perfect and complete.

The old ceremonial forms of religious wors.h.i.+p, pointed to the advent of one who should be a perfect sacrifice for sin, typified by the daily sacrifice of bulls and rams. The sacrifice typified, was completed in Him.

The moral enactments were not set aside, but they were given a completed meaning; that is they were made to reach beyond the external to the hidden desires and affections of the heart. He taught that mere external compliance was not sufficient in the All Seeing Eye. The affections and desires of the soul must be in agreement.

Thus we have the explanation of the law of chast.i.ty, completed, requiring purity of the soul. So murder is not merely the external act, but the law for murder, completed, forbids enmity or hatred hidden in the heart.

The requirements for mutual helpfulness were also perfected or completed.

The old law required the helping of a brother in need.

Deut. 15:7, 8: "If there be among you a poor man of one of thy brethren within any of thy gates in the land which the Lord thy G.o.d giveth thee, thou shalt not harden thy heart, nor shut thine hand from thy poor brother. But thou shalt open thine hand wide unto him, and shalt surely lend him sufficient for his need, in that which he wanteth."

This was completed so as to extend the help to all sufferers, though not kindred nor friendly, and though they may not be able nor willing to repay. Luke 6:35: "But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful, and to the evil."

The old law permitted the lender to take a pledge to secure the return of "as much again," that is, the loan without interest. The Master enjoins being helpful though the princ.i.p.al should never be repaid. To take a pledge or mortgage and add the interest would greatly harden the conditions for the borrower. It would be a step backward and not forward in the way of helpfulness to others.

Again, the year of Jubilee was a kind of legal time limit to debts.

All obligations were then cancelled. No debt could be collected. The selfish Hebrew feared to make a loan shortly before Jubilee lest it should not be repaid promptly and his claim would become worthless.

Deut. 15:9: "Beware that there be no thought in thy wicked heart, saying, The seventh year, the year of release is at hand; and thine eye be evil toward thy poor brother, and thou givest him naught; and he cry unto the Lord against thee and it be sin unto thee." In his heart the old Hebrew might have a desire to press his claim but the law protected the debtor. This law for the release of the debtor from the payment of princ.i.p.al without interest is completed so as to require sincere and hearty forgiveness.

Our Lord taught his disciples to ask for forgiveness of G.o.d only as they forgave their debtors, Matt. 6:12: "And forgive us our debts, as we forgive our debtors." The commercial terms here used show this to be the completion of the law as touching the creditor and his released debtor.

3. Again, he broke down the artificial barriers, the distinction of Hebrew and Gentile, Greek and Barbarian, bond and free.

The love and sympathy and helpfulness among men was no longer to be limited to such narrow bounds, but must be wide as the race. "Who is my neighbor?" is so answered that every man must be neighbor to every other man, and the object of his care and help. All are of one blood, and all G.o.d's children. He gave one law for all cla.s.ses and conditions in all times. He so expounded the old commandments and so condensed them, that they became the one law of love. Whosoever is governed by supreme love to G.o.d, and loves his neighbor as himself, has fulfilled the law. He would thus bind all men together, and all to the throne of G.o.d, by the one bond of love.

But he further intensified the obligations of love, by his own special command. John 15:12: "This is my commandment, that ye love one another, as I have loved you." And he adds it to the decalogue, John 13:34: "A new commandment I give unto you, that ye love one another as I have loved you that ye also love one another." This new command requires that men shall love their brethren above themselves and be ready to sacrifice for their welfare. As he gave his life, so also he commanded that men should sacrifice for their fellows.

Those who hear his voice and have the spirit of obedience go to the ends of the earth, and make any sacrifice that may be required for the uplifting of fallen men.

The law forbidding the Hebrews exacting usury of their brethren, of the stranger who had accepted their faith and kept the pa.s.sover, of the stranger, sojourner who dwelt among them, of everybody except the Canaanite who was under the condemnation of G.o.d, could not have been annulled or suspended by the divine Master who thus draws together and embraces as one family the whole race. The ties of Christian brotherhood are not less strong than the ties of Hebrew blood. The converts from heathen to Christian faith are not less dear to the missionary than the proselytes to the Hebrew faith were to the Pharisees. The foreigner who comes into a Christian community must not be treated with less justice and kindness than the wandering Arab who strolled into Jerusalem for a trade. It cannot be that the relation between Christians is like that between the Hebrew and the criminal Canaanites who were convicted of capital crimes and under sentence of death. As usury was repugnant to that spirit of justice and brotherly love that obtained in the Hebrew State, much more is it repugnant to that closer brotherhood into which we are drawn by the divine Lord.

4. Again, He was a friend of the poor and lowly. This was foretold by the song of the virgin, when a.s.sured that she should be the mother of the Savior. Luke 51:52, 53: "He hath put down the mighty from their seats, and exalted them of low degree. He hath filled the hungry with good things; and the rich He hath sent empty away."

The prophets foretold that He should be the friend of the poor. He pointed John to the fulfilment of these prophecies in proof of his Messiahs.h.i.+p.

In his first address in the explanation of the new dispensation he began by saying, "Blessed are the poor in spirit." The literal rendering would be, "Blessed are the poor, to the Spirit." This is the dative singular with the definite article. He is speaking of external conditions as contrasted with spiritual blessings, and those conditions thought wretched in the world were especially favorable for the development of grace. The poor, humble, mourning, suffering, and persecuted were especially blessed in his kingdom.

The word rendered poor does not mean pauper. There is a great difference. The poor may be industrious, self-reliant and self-supporting. There is no hint of dependence.

In Luke he says, "Blessed are ye poor." When at the rich man's table, he told his host that he would be more blessed if he should make the next feast to the poor and defective, that could make him no return.