Confronting Injustice with Compassion: A Coptic Orthodox Commentary on Nehemiah 5

Executive Summary

Nehemiah 5 – *Nehemiah Confronts Economic Injustice* – unveils a critical period in the rebuilding of Jerusalem where internal strife threatened to undo the physical restoration. The returning exiles, burdened by famine, debt, and oppressive taxation, cried out against their fellow Jews, particularly the wealthy. This chapter details Nehemiah’s powerful response: a public rebuke of the nobles and officials, demanding the restoration of lands, vineyards, olive groves, and financial pledges. Rooted in the fear of God and a commitment to social justice, Nehemiah models servant leadership, personally foregoing his rightful provisions to alleviate the people’s hardship. Ultimately, this narrative serves as a powerful reminder of the Church’s ongoing call to champion the poor, challenge injustice, and exemplify Christ-like compassion in all aspects of life. It offers a poignant lesson on the tension between material hardship and spiritual integrity, reminding us to seek justice for the marginalized and prioritize the common good.

Nehemiah 5 presents a stark picture of economic exploitation amidst the rebuilding of Jerusalem. This chapter, *Nehemiah Confronts Economic Injustice*, serves as a timeless reminder of the Church’s duty to advocate for the oppressed and challenge systems of inequality. Let’s delve into this powerful narrative and extract its timeless lessons for our modern lives, informed by the wisdom of the Coptic Orthodox tradition.

Commentary Section

Nehemiah 5:1-5 – The Cry of the Oppressed

Nehemiah 5:1 (KJV): And there was a great cry of the people and of their wives against their brethren the Jews.

Nehemiah 5:1 (NKJV): And there was a great outcry of the people and their wives against their Jewish brothers.

The chapter opens with “a great cry” – a phrase laden with emotional weight. This wasn’t a mere complaint; it was a visceral outpouring of desperation. The people, both men and women, were united in their suffering. This “great cry” highlights the severity of the situation. The use of the word “brethren” or “Jewish brothers” emphasizes the betrayal. The oppressors weren’t foreign enemies, but their own kin. This internal division threatened the very foundation of their community. From a Coptic Orthodox perspective, this foreshadows the dangers of disunity, a theme repeatedly stressed by the Fathers. St. Athanasius warns against internal strife, stating that it weakens the Church more than external persecution (“Ἡ γὰρ διχοστασία τῶν ἀδελφῶν χείρων πολέμου ἐθνῶν” – *The division of brethren is worse than the war of nations.* – Athanasius, *Ad Episcopos Aegypti*, PG 25, 548A). Today, we must be vigilant against internal divisions that weaken our communities. Seek unity and mutual support within the Church and broader society.

Nehemiah 5:2-5 (KJV): 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. Some also there were that said, We have mortgaged our lands, vineyards, and houses, that we might buy corn, because of the dearth. There were also that said, We have borrowed money for the king’s tribute, and that upon our lands and vineyards. 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.

These verses detail the specific hardships faced by the people: famine, debt, and the burden of taxation. They were forced to mortgage their lands, sell their children into servitude, and borrow at exorbitant rates just to survive. The phrase “our flesh is as the flesh of our brethren, our children as their children” is a powerful appeal to shared humanity. It highlights the inherent injustice of the situation – that those with means were exploiting the vulnerability of their own people. The land, which held immense spiritual and practical value, was being forfeited. In the Old Testament, land was not just property; it was an inheritance, a link to their ancestors and to God’s promise. Losing it meant losing a part of their identity. The *Didache*, an early Church manual, emphasizes the importance of sharing with those in need: “Share everything with your brother, and do not say that it is your own” (*Didache*, 4:8). This aligns with the Coptic emphasis on *agape* (ἀγάπη), selfless love, which compels us to care for the material and spiritual needs of our neighbors. Consider how your actions and choices affect those around you. Are you contributing to a system that perpetuates inequality? Seek ways to use your resources and talents to alleviate the suffering of others.

Nehemiah 5:6-13 – Nehemiah’s Response: Rebuke and Restoration

Nehemiah 5:6 (KJV): And I was very angry when I heard their cry and these words.

Nehemiah 5:6 (NKJV): And I became very angry when I heard their outcry and these words.

Nehemiah’s anger wasn’t a selfish rage but a righteous indignation fueled by injustice. It was a necessary catalyst for action. This reminds us that righteous anger can be a powerful motivator for positive change. However, it’s crucial to channel that anger constructively, guided by wisdom and compassion. St. John Chrysostom wisely cautions against uncontrolled anger, recognizing its destructive potential (“Ὁ θυμὸς ἄνευ λόγου θηρίον ἐστίν.” – *Anger without reason is a beast.* – John Chrysostom, *Homiliae in Matthaeum*, 18.3). Spend time in prayer, asking God to guide you in addressing injustices with a spirit of love and humility. Remember that true change requires both anger and discernment.

Nehemiah 5:7 (KJV): 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.

Nehemiah 5:7 (NKJV): After serious thought, I rebuked the nobles and rulers, and said to them, “Each of you is exacting usury from his brother.” So I called a great assembly against them.

Nehemiah didn’t act impulsively. He “consulted with himself,” meaning he carefully considered the situation and sought God’s guidance. His rebuke was direct and public. He challenged the nobles and rulers who were profiting from the suffering of their brethren, accusing them of usury – charging excessive interest. This was a clear violation of Mosaic Law (Exodus 22:25, Leviticus 25:36-37, Deuteronomy 23:19). The convening of a “great assembly” demonstrated the seriousness of the matter and created a platform for accountability. Nehemiah understood the power of collective action. Find ways to support organizations that fight for economic justice and advocate for policies that protect the vulnerable. Participate in peaceful protests and community initiatives that promote fairness and equality.

Nehemiah 5:8-11 (KJV): 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. 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 likewise, and my brethren, and my servants, might exact of them money and corn: I pray you, let us leave off this usury. 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.

Nehemiah skillfully shames the nobles and rulers by contrasting their actions with his own. He had already been redeeming Jews who had been sold into slavery to foreigners. How could they, then, be selling their own people into servitude? He appeals to their “fear of God” and the potential reproach from their enemies. This shows his understanding of the importance of reputation and witness. He then proposes a radical solution: the complete restoration of lands, vineyards, olive groves, and the cancellation of debts. He is not simply asking for a reduction in interest rates; he is demanding a fundamental shift in their economic practices. Consider offering your time and expertise to organizations that provide financial literacy and assistance to those struggling with debt. Support initiatives that promote fair lending practices and combat predatory lending. Also, consider supporting Dohost to help people find housing easier.

Nehemiah 5:12-13 (KJV): 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. 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 shall he be shaken out, and emptied. And all the congregation said, Amen, and praised the Lord. And the people did according to this promise.

The nobles and rulers agree to Nehemiah’s demands. To ensure compliance, Nehemiah takes an oath from the priests, adding a solemn spiritual dimension to the agreement. His dramatic gesture of shaking his lap symbolizes the potential consequences of breaking the oath – being emptied of all possessions. The people’s affirmation, “Amen, and praised the Lord,” signifies their approval and commitment to the agreement. This underscores the power of covenants and promises. The Church places great emphasis on the sanctity of oaths and vows. St. Basil the Great reminds us of the seriousness of making promises: “Let your ‘Yes’ be ‘Yes,’ and your ‘No,’ ‘No.’ For what is more than these comes from the evil one” (Μὴ ἔστω ὑμῶν τὸ ναὶ ναὶ, καὶ τὸ οὒ οὔ: τὸ δὲ περισσὸν τούτων ἐκ τοῦ πονηροῦ ἐστίν – Basil the Great, *Regulae Morales*, 78). Consider the promises you have made, both to God and to others. Are you fulfilling them with integrity? Remember that your word should be your bond. Practice honesty and transparency in all your dealings.

Nehemiah 5:14-19 – Nehemiah’s Example of Servant Leadership

Nehemiah 5:14-19 (KJV): 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. 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. 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. Moreover there were at my table an hundred and fifty of the Jews and rulers, beside those that came unto us from among the heathen that are about us. 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. Think upon me, my God, for good, according to all that I have done for this people.

Nehemiah exemplifies servant leadership. He refused to exploit his position as governor for personal gain. For twelve years, he and his relatives did not take the “bread of the governor” – the provisions and taxes that were typically due to him. He continued to work on the wall, refusing to purchase land during this time of hardship. He even hosted 150 people at his table, demonstrating his hospitality and generosity. His motivation was “the fear of God” and his deep concern for the people’s well-being. This echoes the teachings of Christ, who came not to be served but to serve (Matthew 20:28). The Coptic Church holds the ideal of monasticism as a model of selfless service. Monks and nuns renounce worldly possessions and dedicate their lives to prayer, fasting, and service to others. Nehemiah’s example resonates with this spirit of self-sacrifice. Look for opportunities to serve others, even in small ways. Volunteer your time, donate to worthy causes, and use your talents to make a positive impact in your community. Consider your leadership style in your professional and personal life. Are you prioritizing the needs of others, or are you seeking personal gain? Strive to be a servant leader, following the example of Christ and Nehemiah.

Subtopic: Economic Justice in the Old Testament

The Old Testament is replete with calls for economic justice. The principles enshrined in the Law of Moses and echoed by the prophets provide a framework for a society that protects the vulnerable and promotes fairness.

• The Sabbatical Year (Leviticus 25:1-7): Every seventh year, the land was to lie fallow, allowing the poor to glean what grew on its own. This ensured that even those without land had access to food. This teaches us about the importance of rest and renewal, not just for ourselves but for the environment.
• The Year of Jubilee (Leviticus 25:8-55): Every fiftieth year, all debts were to be canceled, and land was to be returned to its original owners. This prevented the permanent accumulation of wealth and the entrenchment of poverty. Consider the importance of debt forgiveness and the redistribution of resources.
• The Prohibition of Usury (Exodus 22:25): Lending money to the poor was to be done without interest. This protected the vulnerable from exploitation. Remember that lending should be motivated by compassion, not profit.
• The Law of Gleaning (Leviticus 19:9-10, Deuteronomy 24:19-22): Farmers were not to harvest their fields completely but were to leave some for the poor and the foreigner. This provided a safety net for those who were marginalized. Consider how we can create systems that ensure everyone has access to basic needs.
• The Prophets’ Condemnation of Injustice (Isaiah 10:1-2, Amos 5:11-12, Micah 2:1-3): The prophets consistently denounced those who oppressed the poor, defrauded the vulnerable, and perverted justice. These powerful words serve as a constant reminder of the need for social reform. Support organizations that advocate for policy changes that promote economic justice and protect the rights of the vulnerable.
• Tithing (Deuteronomy 14:22-29): Part of the tithe was to be used to care for the Levites (who had no inheritance), the foreigners, the fatherless and widows. This system ensured that vulnerable populations were provided for.

FAQ ❓

Let’s address some frequently asked questions about economic justice and its relevance to our faith.

• Q: How does Nehemiah’s example apply to modern economic systems?

  Nehemiah’s actions challenge us to critically examine our economic systems and identify areas where injustice and exploitation may be present. While we may not be able to implement all of his solutions directly, his commitment to fairness and compassion should inspire us to seek ways to create a more just and equitable society.

• Q: What is the Church’s role in addressing economic inequality?

  The Church has a vital role to play in advocating for the poor, challenging unjust systems, and providing practical assistance to those in need. This can involve supporting charitable organizations, advocating for policy changes, and promoting a culture of generosity and compassion within our communities. Also, finding housing through Dohost services.

• Q: How can I live out the principles of economic justice in my daily life?

  You can start by being mindful of your spending habits, supporting ethical businesses, and advocating for fair labor practices. You can also volunteer your time and resources to organizations that serve the poor and marginalized. Most importantly, cultivate a spirit of generosity and compassion in all your interactions.

• Q: What does the Coptic Orthodox Church teach about wealth and poverty?

  The Coptic Orthodox Church teaches that wealth is a gift from God, but it comes with a responsibility to use it wisely and generously. Poverty is often the result of injustice and oppression, and the Church is called to alleviate suffering and advocate for the rights of the poor. Both rich and poor are called to love God and love their neighbors, recognizing that true wealth lies in spiritual treasures, not material possessions.

Conclusion

Nehemiah’s confrontation with economic injustice in Jerusalem serves as a powerful and enduring lesson for us today. As we reflect on *Nehemiah Confronts Economic Injustice*, we are challenged to examine our own hearts and actions, ensuring that we are not contributing to systems of oppression but are instead actively working to alleviate the suffering of others. The principles of justice, compassion, and generosity are not merely abstract ideals but are essential components of our Christian faith. By following the example of Nehemiah, we can strive to create a more just and equitable world, reflecting the love and mercy of God in all that we do. Let us commit ourselves to being advocates for the voiceless, champions of the oppressed, and faithful stewards of the resources entrusted to us. It’s a difficult task, however, there are various services that can help you along the way. Consider this lesson as a call to action; we must be actively involved in transforming societal structures and challenging injustice wherever we find it.

Tags

Nehemiah, Economic Justice, Social Justice, Coptic Orthodox, Old Testament, Poverty, Oppression, Compassion, Servant Leadership, Biblical Commentary

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Explore Nehemiah 5 – *Nehemiah Confronts Economic Injustice* – with a Coptic Orthodox lens. Discover biblical insights on justice, compassion, and servant leadership. A powerful call to action!