LIBERTY UNIVERSITY SCHOOL OF DIVINITY

What is usury in Nehemiah 5?

Submitted to Dr. Daniel S. Steffen, in partial fulfillment of the requirements for the completion of the course

2015 RTCH 500-B01

Introduction to Seminary Studies

by

James E. Thomas
October 1, 2015

Introduction to Usury in Nehemiah 5 Usury was a practice of charging interest on money that was loan to God's people. God forbade usury and, Nehemiah hastily took care of the dilemma by uniting the people to do what was right. In Nehemiah 5:14-19, Nehemiah is blessed for rebuilding the wall and is made governor. He does not use his position for his personal gain. He says, in verse nineteen "Remember, me O my God, for good, according to all that I have done for this people." Usury was the sum paid for the use of money, hence interest; not, as in the modern sense, exorbitant interest. The Jews were forbidden to exact usury (Lev. 25:36, 37), only, however, in their dealings with each other (Deut. 23:19, 20). The violation of this law was viewed as a great crime (Ps. 15:5; Prov. 28:8; Jer.15:10). After the return, and later, this law was much neglected" (Nehemiah 5:7, 10).
What is usury in Nehemiah 5 ? Nehemiah 5 was an "offensive practice before God." Charlie Summers gives a clear understanding of just exactly what usury was and how it came about that point in time. The definition of usury meant the charging of interest on loans. Usury in Judaism has its roots in several biblical passages in which the taking of interest is either forbidden, discouraged, or scorned. The Hebrew word for interest is neshekh, which means a bite and is believed to refer to the exaction of interest from the point of view of the debtor. In Exodus and Leviticus text of the Bible, neshekh applies only to lending to the poor and destitute. While in Deuteronomy, the prohibition of it is extended to include all money lending, excluding only business dealings with foreigners. Usury in Christianity was derived heavily from the usury in Judaism.

Preliminary possible answers Usury in the book of Nehemiah was the charging of interest that was a practice, which came from the pagan nation of Zerubbabel as well as the Canaanite and the people of Egypt . This was a practice that was prohibited in the book of Leviticus. It was the exorbitant interest that was harsh and unloving conduct that they had towards their brethren. From Exodus 22:24, where it is said, "If thou lend money to the poor, thou shalt not be to him moneylender, shall not lay upon him usury," it is evident that is one who lends money on usury, or carries on the business of a money-lender. Nehemiah requires, first that those who held the lands of their poorer brethren in pledge should restore them their property without delay.
Reliable evidence to support reason: 1."We are not to take advantage of their poverty for our benefit. This is the politics of biblical justice and leadership for the common good". 1 2. " It was these financial dealings and demands for repayment that Nehemiah focused on as the major issue in the crisis." 2 3. Scriptural treatment of usury as a political act, one that treats the poor within or the foreigners without as an enemy.3 4. "It is important to keep in mind that the charging of interest was a common practice in the commercial Mesopotamian civilization of early Biblical times." 4

1. Charlie Summers, "‘We are not to take advantage of their poverty for our benefit.’" Interpretation 65, no. 2 (April 2011): 184-185. 2. Carl D. Gross (1997) a claim on” instead of “to lend”. Is there any interest in Nehemiah 5?, Scandinavian Journal of the OldTestament: An International Journal of Nordic Theology, 11:2, 270-278

3. Bretherton, Luke. Source: Modern Theology, 27 no 3 Jul 2011, p 366-394. Language: English;
Publication Type: Article 4.Sutherland, John R. Source: Crux, 18 no 1 Mar 1982, p 9-14. Abstract

What is Usury in Nehemiah 5 ? To begin thesis the question is as what is Usury in Nehemiah 5. This thesis aim is to give a clear understanding of just exactly what usury was and how it came about. The word usury is derived from both the Medieval Latin word usury, meaning "interest" or "excessive interest", and from the Latin word usury, which simply means "interest". At that point in time, the definition of usury meant the charging of interest on loans. Usury in Judaism has its roots in several Biblical passages in which the taking of interest is either forbidden, discouraged, or scorned. The Hebrew word for interest is neshekh, which means "a bite" and is believed to refer to the exaction of interest from the point of view of the debtor. In Exodus and Leviticus text of the Bible, neshekh applies only to lending to the poor and destitute. While in Deuteronomy, the prohibition of it is extended to include all money lending, excluding only business dealings with foreigners. Usury in Christianity was derived heavily from the usury in Judaism.
Usury in Judaism The poor mad loud, complaints against the rich for taking advantage of their necessities, and grind them by usurious exactions. Many of them face consequences from these oppressions, been driven to such exactions. Many of them had to mortgage their lands and houses to enable them to pay the taxes to the Persian government, and some ultimately even had to sell their children for salves to procure the means of subsistence.
a. Was Prohibited In the Book Of Leviticus and Deuteronomy what is prohibited in Deuteronomy 15:1-7 and Deuteronomy 23 is interest on any loan, in any form, that has been extended to a poor brother in the faith. it is perfectly all right to lend at interest to someone not in the faith.
b. did not allow the oppression of the poor in the first place, they knew that it was unlawful to demand interest on loans, which was called "usury". all loans made to fellow Jews were to be made without interest. and furthermore, the lender was always obliged to consider the financial condition of the borrower and his ability to pay back the loan. that was god's plan to help the poor, not to extort from them what little they had! (Deuteronomy 15:1-11) ii. Divine Injustice And The Moral Problem the people were so bad off that having already mortgaged their lands and still being short of necessary food, they were forced to sell their own children into slavery in order to get enough money to survive! worse yet, because of the high interest on their loans, it became impossible to clear their debts and soon the moneylenders foreclosed on their mortgages, assuming the ownership of their lands. Now there was no hope of ever buying their children back into freedom. a. The Action Involves Suffering if thou lend money to any of my people that is poor by thee, thou shalt not be to him as an usurer, neither shalt thou lay upon him usury (exodus 22:25). b. Acknowledging Moral Order Of God through Moses god outlined the principles of his law to the nation of Israel in the form of the ten commandments. this law required that those who undertook to keep it should love god with all their heart, soul, mind, and strength; and their neighbor as themselves. iii. We are our bother keeper Deuteronomy 23:19-20 adds another aspect: "Thou shalt not lend upon usury to thy brother; usury of money, usury of victuals, usury of anything that is lent upon usury. Unto a stranger thou mayest lend upon usury; but unto thy brother thou shalt not lend upon usury; that the LORD thy God may bless thee in all that thou settest thy hand to in the land whither thou goest to possess it." We have to ask may the question who is a stranger? Who is your brother? In the physical nation of Israel, the Israelites were brothers and Gentiles were strangers. Today, it applies in the spiritual sense: fellow believers are brethren and non-believers are strangers. Lending can be a blessing, Deuteronomy 28:12, and borrowing a curse, Deuteronomy 28:43-44. Those who are blessed of God will be lending interest-free to their brethren, and even at times with usury to strangers. In Proverbs 28:8, "He that by usury and unjust gain increaseth his substance, he shall gather it for him that will pity the poor." Even though some pray and fast, and seem to be following God, they exact all their labor, Isaiah 58:3. For that reason people have transgressed Gods laws, the land shall be utterly emptied and spoiled, "as with the lender, so with the borrower; as with the taker of usury, so with the giver of usury to him" Isaiah 24:1-6.
Usury creates ailing feelings: "I have neither lent on usury, nor men have lent to me on usury; yet every one of them doth curse me" Jeremiah 15:10. A mark of a just man is one that "hath not oppressed any, but hath restored to the debtor his pledge, hath spoiled none by violence, hath given his bread to the hungry, and hath covered the naked with a garment; He that hath not given forth upon usury, neither hath taken any increase, that hath withdrawn his hand from iniquity, hath executed true judgment between man and man" Ezekiel 18:1-17. Contrariwise, a mark of an unjust man is one that "hath given forth upon usury, and hath taken increase: shall he then live? he shall not live; he hath done all these abominations; he shall surely die; his blood shall be upon him" Ezekiel 18:13. In Ezekiel 22, those who have taken usury and increase (verse 12) are placed in the same category as Sabbath breakers, adulterers, those that engage in bribery, and extortion. Jesus told the publicans to "exact no more than that which is appointed you" Luke 3:12-1
The Conclusion From the beginning of their tenure in Europe? (and elsewhere), many Jews were merchants. This provided a base as they began expanding into money lending activities, including usury. Usury is defined most simply as money lending for profit. In Bible times it was universally condemned as a heinous and immoral act by many. The act of usury was deemed a mortal sin, and its practitioner's path of greed was understood to end in eternal damnation in Hell. The idea of profiteering from someone else’s need possibly desperate for money was believed by many to be the antithesis of compassion, generosity, and charity. Christ was upheld as an example of poverty, non-materialism, and abstinence.

Bibliography Summers, Charlie. Source: Interpretation, 65 no 2 Apr 2011, p 184-185. Carl D. Gross (1997) Is there any interest in Nehemiah 5?, Scandinavian Journal of the Old Testament: An International Journal of Nordic Theology, 11:2, 270-278,

Bretherton, Luke. Source: Modern Theology, 27 no 3 Jul 2011, p 366-394. Language: English; Publication Type: Article

Sutherland, John R. Source: Crux, 18 no 1 Mar 1982, p 9-14. Abstract Neufeld, Edward E. Source: The Jewish Quarterly Review, ns 44 no 3 Jan 1954, p 194-204.
Language: English; Publication Type: Article; New American Standard Version Meeks, M Douglas. Source: Interpretation, 65 no 2 Apr 2011, p 128-140 Gazal, Andre A. Source: Perichoresis, 13 no 1 Jun 2015, p 39-56. Biddle, Mark E. Source: Interpretation, 65 no 2 Apr 2011, p 117-127. Coffman, James Burton. "Commentary on Nehemiah 5:1 "Coffman Commentaries on the Old and New Testament".