In those days I saw in Judah some treading wine presses on the Sabbath.
Keeping the Sabbath
In reforming the evil of Sabbath desecration Nehemiah--
I. Contended with the nobles, or Jewish aristocracy. It was their trade that kept the marts open. Were they to hold aloof, the Sabbath-breakers would fail for want of patronage.
II. He enforced the law.
III. He dealt particularly with those who sought to evade the law.
IV. He took measures to perpetuate the reform. Conclusion: Reflect on the considerations which underlie the duty of Sabbath rest.
1. The institution of the Sabbath is coeval with the race. Adam in paradise kept the holy day. This is evidenced by the primitive division of time into weeks. The word “remember “ in the fourth commandment shows that this injunction was but the revival and re-emphasising of one which had all along been binding upon them.
2. It is based upon a ground which in the nature of the case makes it perpetual. The Lord “rested on the seventh day; wherefore the Lord blessed the Sabbath day, and hallowed it.”
3. The Sabbath law was interwoven with the nerves and sinews of the human constitution before it was inscribed on the tables of stone.
4. The injunction, “Remember the Sabbath day to keep it holy,” when placed in the Decalogue, received the formal sanction of Jehovah as an essential part of the moral law.
5. Christ came to fulfil the ceremonial law; at His coming it vanished as shadows do before the sun. But as to the moral law, He came to fasten it more and more permanently on the hearts and consciences of men.
6. The change from the seventh to the first day was in no wise a violation of the original injunction, but rather in pursuance of it. It commemorates the resurrection of Christ, and thus a new and living branch of joy was engrafted upon it. (D. J. Burrell, D. D.)
Keeping the Sabbath
The several points suggested by this narrative are specially suited to times like our own.
I. It reminds us of the blinding and, hardening power of worldliness. It blunts conscience, deadens spirituality, and estranges from God.
II. It reminds us of the risks of association with careless and irreligious neighbours.
III. It reminds us of the responsibility of men in high position for prevailing evils.
IV. It reminds us that neglect to keep the sabbath is an evil with which God can never be otherwise than sorely displeased.
V. It reminds us of the resolute fidelity required to save this day from general profanation. (Monday Club Sermons.)
Keeping the Sabbath--
I. Sabbath observance has to contend with the greed of men with wealth.
II. Sabbath observance secures the community and nation from peril. Divine requirements have always a wise and loving purpose in them. A God-fearing nation is strong because it has learned, in its several elements, to exalt those things which have abiding power in them. Charity and integrity, reverence, purity, intelligence, and self-control are mighty forces. Against these immorality, intemperance, extortion, ignorance, surge like a desolating flood. The Sabbath is a protecting dyke raised across their path, so clear and effective that they each hate and would abolish it. A million soldiers under arms cannot defend us as sixty million citizens without other weapon than recognition of God’s claims and their fellows’ rights will do. The former may be defeated as Rome’s numerous legions were. The latter are invincible.
III. Sabbath observance may be decreed by public statute and enforced by the civil magistrate. The State may, and must maintain itself. It may, and should, forbid those practices which threaten its life. It must respect the religious nature and requirements of its citizens. Its province is, not to say how any shall observe the hours of rest, but simply to guarantee that they shall have them. (De Witt S. Clarke.)
The benefit of the Sabbath
Consider it--
I. As an acceptable rest from the toils and labours of life.
II. As highly useful and civil institution.
III. As a necessary religious ordinance.
IV. As a sign between God and man. (J. Venn, M. A.)
Sabbath desecration
The last page of many a reformer’s history has been, like Nehemiah’s, a sad account of efforts to stem the ebbing tide of enthusiasm and the flowing tide of worldliness. The heavy stone is rolled a little way up hill, and, as soon as one strong hand is withdrawn, down it tumbles again to its old place. The evanescence of great men’s work makes much of the tragedy of history. Our lesson is particularly concerned with Nehemiah’s efforts to enforce Sabbath observance.
I. The abuse consisted in sabbath work and trading. It is easy to ridicule the Jewish Sabbath and “the Puritan Sunday.” No doubt there have been and are well-meant but mistaken efforts to insist on too rigid observance. No doubt it has been often forgotten by good people that the Christian Lord’s Day is not the Jewish Sabbath. Of course, the religious observance of the day is not a fit subject for legislation. But the need for a seventh day of rest is impressed on our physical and intellectual nature; and devout hearts will joyfully find their best rest in Christian worship and service. The vigour of religious life demands special seasons set apart for worship. Unless there be such reservoirs along the road, there will be but a thin trickle of a brook by the way. It is all very well to talk about religion diffused through the life, but it will not be so diffused unless it is concentrated at certain times. They are no benefactors to the community who seek to break down and relax the stringency of the prohibition of labour. If once the idea that Sunday is a day of amusement takes root, the amusement of some will require the hard work of others, and the custom of work will tend to extend, till rest becomes the exception and work the rule. There never was a time when men lived so furiously fast as now. The pace of modern life demands Sunday rest more than ever. If a railway-car is run continually, it will wear out sooner than if it were laid aside for a day or two occasionally; and if it is run at express speed, it will need the rest more. We are all going at top speed; and there would be more breakdowns if it were not for that blessed institution which some people think they are promoting the public good by destroying--a seventh day of rest.
II. The vigorous remedies applied by Nehemiah were administered first to the rulers. He sent for the nobles, and laid the blame at their doors. “Ye profane the day,” said he. Men in authority are responsible for crimes which they could check but prefer to wink at. Nehemiah was governor for the Persian king, and so had a right to rate these nobles. In this day the people have the same right, and there are many social sins for which they should arraign civic and other authorities. Christian principles unflinchingly insisted on by Christian people, and brought to bear, by ballot-boxes and other persuasive ways, on what stands for conscience in some high places, would make a wonderful difference on many of the abominations of our cities. Go to the “nobles” first, and lay the burden on the backs that ought to carry it.
III. Then Nehemiah took practical measures by shutting the city gates on the eve of the sabbath, and putting some of his own servants as a watch. The methods adopted may yield suggestions for all who would aim at reforming abuses or public immoralities.
1. One most necessary step is to cut off, as far as possible, opportunities for the sin. There will be no trade if you shut the gates the night before. There will be little drunkenness if there are no liquor-shops. It is quite true that people cannot be made virtuous by legislation, but it is also true that they may be saved temptations to become vicious by it.
2. Once more, the guard of Levites may suggest that the execution of measures for the reformation of manners or morals is best entrusted to those who are in sympathy with them. Levites made faithful watchmen, Many a promising measure for reformation has come to nothing because committed to the hands of functionaries who did not care for its success. The instruments are almost as important as the means which they carry out. (A. Maclaren, D. D.)
An argument for Sabbath-keeping
“I tell our directors that if they compel conductors to break the fourth commandment they have no right to expect them to keep the eighth.” That was the Hon. William E. Dodge’s business way of putting to railroad companies the argument for Sabbath-keeping.
Loyalty to the Sabbath
A ferry company, with a fine prospect of a lucrative business, desired the late Governor Gamble to make an investment in their stock, which he declined, because they ran their boats on the Sabbath. “We are obliged by law to do so,” was the excuse offered. “Yes,” he replied; “I know that the law requires your company to run its boats on the Sabbath, but the law does not require me to invest my money in your stock.”
Profanation of the Sabbath
Consider--
I. We also have a sabbath which ought to be observed.
II. Some of the prevalent abuses of the sabbath.
III. Practical remedies. Nehemiah is here our pattern.
1. He took no part in the sin himself.
2. He made a public protest.
3. He promoted active measures for the suppression of Sabbath profanation. (J. Hambleton.)
Sabbath observance
This passage contains a detailed statement of the transgressions of the Israelites in this particular, as well as of the testimony of God through Nehemiah against them; and as it distinctly indicates certain transactions on the Sabbath as grossly sinful, the guilt of which is by some considered as at least questionable, it will be profitable to closely examine the sacred writer’s words, in order to evince the iniquity of such practices.
I. Is what consisted the abuses themselves.
1. Agricultural work on the Sabbath. “In those days saw I in Judah some treading wine-presses, and bringing in sheaves,” etc. The feeding of cattle and similar labours on the Sabbath are clearly permitted, because the life or health of the beast depends on its nourishment; but all other sorts of work are plainly evil, and as much just subject of rebuke from the Christian minister as the labours of the Jews were from the Jewish.
2. Sabbath traffic (verse 16). The pleas of opposition, convenience, and such-like, cannot be allowed even in palliation; for the law of God must not be bent or modified to suit the will and caprices of man. Here no subterfuge, or sophistry, or excuse, is permitted.
II. The prophet’s proceedings consequent upon these practices.
1. He testified against them. It is the duty of ministers on any symptoms of irreligion in their respective districts to rebuke and raise their voices against it. For that purpose they are appointed as sentinels and guardians. Now this word “testify” is a comprehensive term, and will signify, first, that he indicated the evil--that he expressed his dislike of the practice--that he showed them its sinfulness, and the punishment surely consequent upon it. He then charged them with it. “Ye do it.” “What evil thing is this that ye do?” The better sort were not sellers, but buyers; they connived at the practice, and encouraged it. The prophet accordingly accuses them with being accessories, over on the ground of bad example. The people naturally took their tone from them, and when they saw the Sabbath traffic of the nobles, they, also, profaned the Sabbath day. He rebukes them, too, for contempt of God and want of patriotism. “What evil thing is this that ye do,” etc. Now this instance of the destiny of Israel proves the fact, that God does not reserve His wrath against the Sabbath-breaking nation for the next world, but here inflicts at least a part of the retribution.
2. He exerted his authority to prevent the entrance of the traders into me city. “I commanded that the gates should be shut, and charged that they should not be opened till after the Sabbath,” etc. The authority he exercised was exclusively secular. Therefore, though the state should be cautious of interfering in matters purely ecclesiastical, yet with this case before us it is evident that the magistrate may interpose to carry out the Divine ordinances. The authority, then, vested in magistrates or others by the state for this purpose is a legal authority, according to Divine law; and the conduct of Nehemiah in this case sets a proud example to officials of every time and place, with equal zeal and prudence to execute their functions. (John Budgen, M.A.)