The wall of Jerusalem had not been completed, when Nehemiah's attention was called to the unhappy condition of the poorer classes of the people. In the unsettled state of the country, tillage had been, to some extent, neglected. Furthermore, because of their separation from God, his blessing had not rested upon their lands. A scarcity of grain resulted. To obtain food for their families, the poor were obliged to buy on credit, and at an exorbitant price. They were also compelled to raise money by borrowing on interest, to pay the tribute to the king of Persia. The people of Israel were not now enjoying prosperity as when the Lord blessed them for their obedience. Because of their sins their defense had been removed, and the Lord had allowed other nations to overcome them. Under the rule of idolatrous kings, heavy taxes were imposed upon them; property, liberty, and life seemed at the mercy of these godless powers.ST December 20, 1883, par. 1

While they had no thought of revolting against the king of Persia, they had hoped, by repenting and reformation, to regain the favor of God, and to be restored to their former liberty. As yet their hopes were not realized. The tribute money for the king must be forthcoming in its season. To add to the distress of the poor, the more wealthy took advantage of their necessity, obtaining mortgages of their lands, and adding them to their own large possessions. They also required usury for all money loaned. This course soon reduced the unfortunate debtors to the deepest poverty, and many were forced to sell their sons and daughters to servitude. There appeared no hope of improving their condition, no way to regain either their lands or their children, no prospect before them but that of perpetual slavery. And yet they were of the same nation, children of the covenant equally with their more favored brethren. They had the same affection for their children as had the others. Their distress had not been caused by indolence or prodigality. They had been compelled to contract debts because of the failure of crops, and to pay heavy taxes.ST December 20, 1883, par. 2

As a last resort, they presented their case before Nehemiah. The soul of this man of God was filled with indignation as he heard of the cruel oppression that existed among his own people. He resolved to see that justice was done; yet he did not move rashly in the matter. He felt that God had laid upon him grave responsibilities, and he must be faithful to his trust. “I was very angry,” he says, “when I heard their cry and these words. Then I consulted with myself.” He took time to weigh the whole matter, and to form his plans. Then with characteristic energy and determination he exerted his influence and authority for the relief of his oppressed brethren.ST December 20, 1883, par. 3

The fact that the oppressors were men of wealth, whose support was greatly needed in the work of restoring the city and its defenses, did not for a moment turn him from his purpose. Having first sharply rebuked the nobles and rulers, he presented the matter in an assembly of the people, clearly showing what were the requirements of God touching the case, and urging them upon the attention of his hearers.ST December 20, 1883, par. 4

He cited the people to events that occurred in the reign of the apostate Ahaz, and to the message which God then sent to Israel rebuking their cruelty and oppression. The children of Judah, because of their idolatry, had been delivered into the hands of their more idolatrous brethren, the people of Israel. The latter had indulged their cruel enmity by slaying in battle many thousands of the men of Judah, and seizing all the women and children, intending to keep them as slaves, or sell them into bondage to the heathen. Because of the sins of Judah, the Lord had not interposed to prevent the battle; but by the mouth of the prophet Oded he rebuked the cruel design of the victorious army: “Ye purpose to keep under the children of Judah and Jerusalem for bondmen and bondwomen unto you; but are there not with you, even with you, sins against the Lord your God?” And the prophet assured them that the fierce anger of the Lord was upon them, and that their course of injustice and oppression would call down his judgments. Upon hearing these words, the armed men left the captives and the spoil before the princes and all the congregation. Then certain leading men of the tribe of Ephraim “took the captives, and with the spoil clothed all that were naked among them, and arrayed them, and shod them, and gave them to eat and to drink, and anointed them, and carried all the feeble of them upon asses, and brought them to Jericho, the city of palm trees, to their brethren.”ST December 20, 1883, par. 5

After relating these facts of history, Nehemiah proceeded to the case under consideration. He wished to bring the offenders to see the real character of their oppressive work, and to be ashamed of it. Said he, “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?” Nehemiah and others had ransomed certain of the Jews who had been sold to the heathen, and he now placed this course in contrast with the conduct of those who for worldly gain were enslaving their brethren. The fear of God should restrain them from such injustice. Nehemiah declared to the Jewish rulers—some of whom had been guilty of these practices—that instead of judging and punishing other criminals, they should investigate their own work, and cease at once their iniquitous extortion, lest they should become a reproach, even among the heathen.ST December 20, 1883, par. 6

He showed them that he himself, being invested with authority from the Persian king, might have demanded large contributions for his personal benefit. Instead of this, he had not taken that which justly belonged to him, but had liberally contributed to relieve the people in their great necessity. Those extortioners had no more reason than he had to pursue the course they did. He urged them to cease at once their oppression, to restore the lands of the poor, and also the increase of money and provisions which they had exacted from them, and to lend them without security or usury.ST December 20, 1883, par. 7

“Then said they, We will restore them, and will require nothing of them; so will we do as thou sayest.” “Then,” says Nehemiah, “I called the priests, and took an oath of them, that they should do according to this promise.”ST December 20, 1883, par. 8

These portions of sacred history teach an important lesson. Those who profess to love and fear God should cherish sympathy and love for one another, and should guard the interests of others as their own. Christians should not regulate their conduct by the world's standard. In all ages the people of God are as distinct from worldlings as their profession is higher than that of the ungodly. From the beginning to the end of time, God's people are one body.ST December 20, 1883, par. 9

The love of money is the root of all evil. In this generation the desire for gain is the absorbing passion. If wealth cannot be secured by honest industry, men seek to obtain it by fraud. Widows and orphans are robbed of their scanty pittance, and poor men are made to suffer for the necessaries of life. And all this that the rich may support their extravagance, or indulge their desire to hoard. The terrible record of crime daily committed for the sake of gain, is enough to chill the blood and fill the soul with horror. The fact that even among those who profess godliness the same sins exist to a greater or less extent, calls for deep humiliation of soul and earnest action on the part of the followers of Christ. Love of display and love of money have made this world a den of thieves and robbers. But Christians are professedly not dwellers upon the earth; they are in a strange country, stopping, as it were, only for a night. They should not be actuated by the same motives and desires as are those who have their home and treasure here. God designed that our lives should represent the life of our great Pattern; that, like Jesus, we should live to do others good.ST December 20, 1883, par. 10

The customs of the world are no criterion for the Christian. He is not to imitate their sharp practice, over-reaching, and extortion, even in small matters. Every unjust act toward a fellow-mortal, though he be the veriest sinner, is a violation of the golden rule. Every wrong done to the children of God, is done to Christ himself in the person of his saints. Every attempt to advantage one's self by the ignorance, weakness, or misfortune of another, is registered as fraud in the Ledger of Heaven.ST December 20, 1883, par. 11

He who truly fears God, would rather toil day and night, and eat the bread of poverty, than to indulge a passion for gain which would oppress the widow and the fatherless, or turn the stranger from his right. Our Saviour sought to impress upon his hearers that a man who would venture to defraud his neighbor in the smallest item, would, if the opportunity were favorable, over-reach in larger matters. The slightest departure from rectitude breaks down the barriers, and prepares the heart to do greater injustice. By precept and example, Christ taught that the strictest integrity should govern our conduct toward our fellow-men. Said the divine Teacher, “Whatsoever ye would that men should do to you, do ye even so to them.”ST December 20, 1883, par. 12

Just to the extent that man would advantage himself at the disadvantage of another, will his soul become insensible to the influence of the Spirit of God. Gain obtained at such a cost, is a fearful loss. It is better to want than to lie; better to hunger than to defraud; better to die than to sin. Extravagance, over-reaching, extortion, indulged by those professing godliness, are corrupting their faith, and destroying their spirituality. The church is in a great degree responsible for the sins of her members. She gives countenance to the evil, if she fails to lift her voice against it. The influence from which she has most to fear is not that of open opposers, infidels, and blasphemers, but of inconsistent professors of Christ. These are the ones who keep back the blessing of the God of Israel.ST December 20, 1883, par. 13

All who would form characters for Heaven must be Bible Christians. They must be diligent in the study of the Chart of life, and must carefully and prayerfully examine the motives that prompt them to action. The business world does not lie outside the limits of God's government. True religion is not to be merely paraded on the Sabbath, and displayed in the sanctuary; it is for every day and for every place. Its claims must be recognized and obeyed in every act of life. Men who possess the genuine article will in all their business affairs show as clear a perception of right, as when offering their supplications at the throne of grace.ST December 20, 1883, par. 14

God cannot be excluded from any transaction in which the rights of his children are concerned. Over every one that is serving him in sincerity, his hand is spread as a buckler. None can wound the humblest disciple of Jesus without smiting that hand which holds the sword of justice.ST December 20, 1883, par. 15

The apostle James, looking down to the last days, addresses a solemn and fearful warning to those who have heaped up riches by fraud and oppression: “Go to now, ye rich men, weep and howl for your miseries that shall come upon you. Your riches are corrupted, and your garments are moth-eaten. Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth.”ST December 20, 1883, par. 16

December 13, 1883

January 3, 1884