Compassionate Government   by Ed Smith, Neh. 5:14–19

It is popular in our society for politicians to talk about compassion for others.  Health care is “reformed” out of compassion for the uninsured.  Amnesty is proposed to illegal aliens as a compassionate measure so that they can have “their civil rights.” Housing is tax-subsidized because, “everyone deserves a place to live.” And sexual perverts are given preferential laws so that their immoral lifestyles can be legally defended and imposed on the greater segment of society – in the name of “compassion.”

Those who oppose such “compassionate (progressive) reforms” are vilified as hateful individuals. Pathetic cases are headlined in the news to show how much suffering a particular individual might be going through because of injustice and hardship. The government is portrayed as the great benefactor of all citizens – a “nanny state” – that can and should correct every perceived disadvantage that exists in the country. In the process, society is segmented and each category has been taught to, “Demand their rights,” with the benefits going to the strongest and loudest groups – but not to consider the consequences of their demands (both temporal and eternal).

Sadly, the role of providing everything for everyone comes at a tremendous cost. The State cannot offer anything for free, for by itself, it produces nothing. Governments who have tried being the producers (i.e. State-run communism and socialism) have found that they lack the expertise to do so efficiently, resulting in shortages, long lines, thriving black markets, etc. In their effort to become producers, they have needed to resort to virtual slavery, euphemistically called labor, “camps.” (Can you say, “Club Siberia,”?)

The Bible recognizes the need for government authority over people.  Paul teaches in Romans 13 that God has appointed governments to be His servant in executing wrath against wicked people (Romans 13:1–4). Christians are to therefore submit to government – any government – for conscience’s sake. They are also to pay their taxes (Romans 13:7; Matthew 17:24-27; 22:17-21), that the State might fulfill its responsibility. Unless the government directly call on us to contradict God’s laws (Acts 4:18-20), we must obey. The obligation of the citizenry to obey, however, does not by itself deny them the right to use government to their own advantage – Paul did so on at least two occasions (Acts 16:35-40; 25:11-12). But neither does it give government the right to ignore all of its responsibilities over an obedient population, including restraint in taxation.

The Old Testament explicitly warned of the burden of over-taxation. For example, God had redeemed the children of Israel from the oppressive bondage of Pharaoh (Exodus 1:8-14; 3:7-10; 5:1-6:9).  Centuries later, when the Israelites asked for a king, God warned that they would cry out when the king took a tenth of everything (1 Samuel 8:11-18). When over-taxation became too severe, the northern tribes sought tax relief, and then rebelled against Rehoboam when he refused (1 Kings 12:2-19).  Taxation, as a tool of oppression, was a sign of wickedness and evil in the days of Judah’s prosperity – for which they were to be punished (Amos 5:10-15).

How should a government balance the needs for revenue with responsibility? In the Old Testament, one of Israel’s leaders recognized the damage that was being done to an over-taxed citizenry. The Jews had been forced to sell their precious lands, themselves, and their children into slavery to buy the simple necessity of food in the years of famine. Now they were forced to borrow money in order to “pay the kings taxes,” (Nehemiah 5:1-6).

Nehemiah, as governor, took action. First, he rebuked those who were guilty of lining their pockets at the oppression of others – in modern language, he regulated the industry and put an end to their abusive practices. He demanded that they stop the usury and make restitution of the property they had confiscated, restoring one hundredth of the money and produce to the people the rulers had acquired (Nehemiah 5:11). This was far less than the restoration required under the Law of Moses (Lev. 6:1-5), but sufficient enough to allow the people to work and eat. 

Secondly, he led by example. In Nehemiah 5:14-19 he explains how he provided from his own expense for the needs of others – an ox and five sheep daily - a generous portion by any measure. While he had the authority to demand this from the people, he did not insist on it for their own good.

Finally, and most importantly, Nehemiah’s decisions were not based on human reasoning. He did not calculate his moves based on opinion polls.  He did not weigh the political popularity (or fallout) before determining a course of action. He did not enslave himself to some sort of economic ideology that must be pursued at all costs. And he did not define, “compassion,” on his own terms. He, and the other rulers, allowed themselves to be subject to the fear of God (Nehemiah 5:9, 13, 15).  Their rule was on behalf of all the people, not for certain special segments of the population, and certainly not for themselves. They had a desire to do what was morally right in the eyes of God. 

Given the circumstances, less taxation was the truly compassionate course.