In those days I saw some men treading wine presses on the Sabbath in Judah, bringing in sheaves, and loading donkeys; also with wine, grapes, figs, and all kinds of burdens, which they brought into Jerusalem on the Sabbath day; and I testified against them in the day in which they sold food. Some men of Tyre also lived there, who brought in fish and all kinds of wares, and sold on the Sabbath to the children of Judah, and in Jerusalem. Then I contended with the nobles of Judah, and said to them, “What evil thing is this that you do, and profane the Sabbath day? Didn’t your fathers do this, and didn’t our God bring all this evil on us, and on this city? Yet you bring more wrath on Israel by profaning the Sabbath.”
It came to pass that when the gates of Jerusalem began to be dark before the Sabbath, I commanded that the doors should be shut, and commanded that they should not be opened until after the Sabbath. I set some of my servants over the gates, so that no burden should be brought in on the Sabbath day. So the merchants and sellers of all kinds of wares camped outside of Jerusalem once or twice. Then I testified against them, and said to them, “Why do you stay around the wall? If you do so again, I will lay hands on you.” From that time on, they didn’t come on the Sabbath. I commanded the Levites that they should purify themselves, and that they should come and keep the gates, to sanctify the Sabbath day. Remember to me, my God, this also, and spare me according to the greatness of your loving kindness.
Geneva Bible translators 1599 · Public Domain On vv15, 18, 19, 22 I declared unto them, that God would not suffer…
I declared unto them, that God would not suffer such transgressors of his Law to be unpunished.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv15–22 Neh 13:15 In those days saw I in Judah…
Neh 13:15 In those days saw I in Judah [some] treading wine presses on the sabbath, and bringing in sheaves, and lading asses; as also wine, grapes, and figs, and all [manner of] burdens, which they brought into Jerusalem on the sabbath day: and I testified [against them] in the day wherein they sold victuals.
Ver. 15. In those days saw I in Judah] He was centoculus, hundred eyed, and had his eye in every corner, to find out and redress abuses; wherein he was incessant and indefatigable. He chose rather to be counted a busy justice than a quiet gentleman.
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Some treading winepresses on the sabbath day] These Jews were not so loose, but their posterity at this day are, in some respects, as much overstrict, as is elsewhere noted.
Dum vitant stulti vitium, in contraria currunt.
While they avoid foolish vices, they run in contrary ways.
And bringing in sheaves] As a work of necessity.
As also wine, grapes, and figs] As a work of mercy. So they would
plead likely. Sin and shifting came into the world together, no evil
wants its excuse; but the covering is too short, and God will wash
off that varnish with rivers of brimstone.
And all manner of burdens] They did not so much as keep
Sabbatum Asinorum, a sabbath of fools, a rest from servile
employments. See Jer 17:21.
And I testified against them] i.e. I challenged them as
impious for so doing, and provokers of God’s wrath, traitors to the
state, Neh 13:18. This should every man do in his place. A
certain Indian coming by, and seeing one of the New English profaning
the Lord’s day by felling of a tree, said to him, Thou much mached
man, that is, Thou very wicked man, What, break you God’s day?
knowest thou not that this is the Lord’s day in Massachusetts? that
is, in one of the English plantations so called.
In the day wherein they sold victuals] A practice too much in use
in this nation, till keeping of markets and fairs on the Christian
Sabbath was put down by authority; and especially by that late good
act for the sanctification of the Lord’s day, grossly broken in this
kind, under many of the bishops’ noses; yea, made a voider and
dunghill, for all refuse businesses.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv15, 16, 17, 18, 19, 21, 22 I protested against the action, and admonished them to…
I protested against the action, and admonished them to forbear it.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v15 Here is another instance of that blessed reformation in…
Here is another instance of that blessed reformation in which Nehemiah was so active. He revived sabbath-sanctification, and maintained the authority of the fourth commandment; and a very good deed this was for the house of God and the offices thereof, for, where holy time is over-looked and made nothing of, it is not strange if all holy duties be neglected. Here is,
I. A remonstrance of the abuse. The law of the sabbath was very strict and much insisted one, and with good reason, for religion is never in the throne while sabbaths are trodden under foot. But Nehemiah discovered even in Judah, among those to whom sabbaths were given for a sign, this law wretchedly violated. His own eyes were his informers. Magistrates who are in care to discharge their duty aright will as much as may be see with their own eyes, and accomplish a diligent search to find out that which is evil. To his great grief it appeared that there was a general profanation of the sabbath, that holy day, even in Jerusalem, that holy city, which was so lately dedicated to God. 1. The husbandmen trod their wine-presses and brought home their corn on that day (Neh 13:15), through there was an express command that in earing-time, and in harvest-time, they should rest on the sabbaths (Exo 34:21), because then they might be tempted to take a greater liberty, and to fancy that God would indulge them in it. 2. The carriers loaded their asses with all manner of burdens, and made no scruple of it, though there was a particular proviso in the law for the cattle resting (Deu 5:14) and that they should bear no burden on the sabbath day, Jer 17:21. 3. The hawkers, and pedlars, and petty chapmen, that were men of Tyre, that famous trading city, sold all manner of wares on the sabbath day (Neh 13:16); and the children of Judah and Jerusalem had so little grace as to buy of them, and so encourage them in making our Father's day a day of merchandise, contrary to the law of the fourth commandment, which forbids the doing any manner of work. No wonder there was a general decay of religion and corruption of manners among this people when they forsook the sanctuary and profaned the sabbath.
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II. The reformation of it. Those that are jealous for the honour of God cannot bear to see his sabbath profaned. Observe in what method this good man proceeded in his zeal for the sabbath.
1. He testified against those who profaned it, Neh 13:15, and again Neh 13:21. He not only expressed his own dislike of it, but endeavoured to convince them that it was a great sin, and showed them the testimony of the word of God against it. He would not punish it till he had laid open the evil of it.
2. He reasoned with the rulers concerning it, took the nobles of Judah to task, and contended with them, Neh 13:17. The greatest of men are not too high to be told of their faults by those whose proper office it is to reprove them; nay, great men should be, as here, contended with in the first place, because of the influence they have upon others.
(1.) He charges them with it: You do it. They did not carry corn, nor sell fish, but, [1.] They connived at those that did, and did not use their power to restrain them, and so made themselves guilty, as those magistrates do who bear the sword in vain. [2.] They set a bad example in other things. If the nobles allowed themselves in sports and recreations, in idle visits and idle talk, on the sabbath day, the men of business, both in city and country, would profane it by their worldly employments, as more justifiable. We must be responsible for the sins which others are led to commit by our example.
(2.) He charges it upon them as an evil thing, for so it is, proceeding from a great contempt of God and our own souls.
(3.) He reasons the case with them (Neh 13:18), and shows them that sabbath breaking was one of the sins for which God had brought judgments upon them, and that if they did not take warning, but returned to the same sins again, they had reason to expect further judgments: You bring more wrath upon Israel by profaning the sabbath. Thus Ezra concluded, If we again break thy commandments, wilt not thou be angry with us till thou hast consumed us? Ezr 9:14.
3. He took care to prevent the profanation of the sabbath, as one that aimed only at reformation. If he could reform them, he would not punish them, and, if he should punish them, it was but that he might reform them. This is an example to magistrates to be heirs of restraint, and prudently to use the bit and bridle, that there may be no occasion for the lash. (1.) He ordered the gates of Jerusalem to be kept shut from the evening before the sabbath to the morning after, and set his own servants (whose care, courage and honesty, he could confide in) to watch them, that no burdens should be brought in on the sabbath day, nor late the night before, nor early in the morning after, lest sabbath time should be encroached upon, Neh 13:19. Those that came in to worship in the courts of the temple were no doubt admitted to pass and repass, but none that came to sell goods; they were forced to lodge without the city (Neh 13:20), where no doubt they wished the sabbath were gone, that they might sell corn. (2.) He threatened those who came with goods to the gates, who pressed hard for entrance, telling them that, if they came again, he would certainly lay hands on them (Neh 13:21), and this deterred them from coming any more. Note, If reformers will but put on resolution, more may be done towards the breaking of bad customs than they can imagine. Vice connived at is indeed a daring thing, and will bid defiance to counsel and reproof; but it may be made cowardly, and will be so when magistrates make themselves a terror to it. The king that sits on the throne of judgment scatters away all evil with his eyes. (3.) He charged the Levites to take care about the due sanctifying of the sabbath, that they should cleanse themselves in the first place, and so give a good example to the people, and that they should some of them come and keep the gates, Neh 13:22. Because he and his servants must shortly return to court, he would leave this charge with some that might abide by it, that not only when he was present, but in his absence, the sabbath might be sanctified. Then there is likely to be a reformation, in this and other respects, when magistrates and ministers join their forces. The courage, zeal, and prudence of Nehemiah in this matter, are here recorded for our imitation; and we have reason to think that the cure he wrought was lasting; for, in our Saviour's time, we find the Jews in the other extreme, over-scrupulous in the ceremonial part of sabbath-sanctification.
4. He concludes this passage with a prayer (Neh 13:22), in which observe, (1.) The petitions: Remember me (as the thief on the cross, Lord, remember me); that is enough. God's thoughts to us ward are very precious, Psa 40:5. He adds, Spare me. So far is he from thinking that what he had done did properly merit a reward in strict justice that he cries earnestly to God to spare him, as Jeremiah (Jer 15:15), Take me not away in thy long-suffering (Jer 10:24), Correct me not in anger, and (Jer 17:17), Be not a terror to me. Note, The best saints, even when they do the best actions, stand in need of sparing mercy; for there is not a just man that doeth good and sinneth not. (2.) The plea: According to the greatness (or multitude) of thy mercies. Note, God's mercy is what we must depend upon, and not any merit of our own, when we appear before God.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv15–22 Then I contended with the nobles,.... The rulers of…
Then I contended with the nobles,.... The rulers of the city, the civil magistrates, sharply reproved them for their neglect of duty:
and said unto them, what evil thing is this that ye do, and profane the sabbath day? by suffering servile works to be done in it, and things sold on it.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv16, 17, 19, 22 Jerusalem - The holy city, where God's house was;…
Jerusalem - The holy city, where God's house was; and where the great judicatories of the nation were. So this is added as an aggravation of their sin, that it was done with manifest contempt of God and man.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv15, 17, 19, 20, 21, 22 Verse 15. Treading wine-presses] The Sabbath appears to have…
Verse 15. Treading wine-presses] The Sabbath appears to have been totally disregarded.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv15, 17, 18, 20, 22 Neh 13:15-16. I testified against them — I protested…
Neh 13:15-16. I testified against them — I protested against the action, and admonished them to forbear it. Men of Tyre brought fish, and sold on the sabbath in Jerusalem — The holy city, where God’s house was; and where the great judicatories of the nation were. So this is added as an aggravation of their sin, that it was done with manifest contempt of God and men.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv15, 16, 19, 21, 22 The desecration of the Sabbath is first brought into…
The desecration of the Sabbath is first brought into prominence among the sins of the Jewish people by Jeremiah Jer 17:21-27. It could not but have gained ground during the captivity, when foreign masters would not have allowed the cessation of labor for one day in seven. On the return from the captivity, the sabbatical rest appears to have been one of the institutions most difficult to re-establish.
In the day - Some render, “concerning the day.”
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv15, 16, 18, 19, 21, 22 Treading. Syriac and Arabic, "travelling."
Treading. Syriac and Arabic, "travelling."
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v15 THE VIOLATION OF THE SABBATH. (Neh. 13:15-31)
THE VIOLATION OF THE SABBATH. (Neh. 13:15-31)
In those days saw I in Judah some treading wine-presses on the sabbath--The cessation of the temple services had been necessarily followed by a public profanation of the Sabbath, and this had gone so far that labor was carried on in the fields, and fish brought to the markets on the sacred day. Nehemiah took the decisive step of ordering the city gates to be shut, and not to be opened, till the Sabbath was past; and in order to ensure the faithful execution of this order, he stationed some of his own servants as guards, to prevent the introduction of any commodities on that day. On the merchants and various dealers finding admission denied them, they set up booths outside the walls, in hopes of still driving a traffic with the peasantry; but the governor threatened, if they continued, to adopt violent measures for their removal. For this purpose a body of Levites was stationed as sentinels at the gate, with discretionary powers to protect the sanctification of the Sabbath.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv15, 16, 18, 20, 21, 22 SABBATH DESECRATION STOPPED, Neh_13:15-22.
SABBATH DESECRATION STOPPED, Neh_13:15-22.
15. Treading winepresses — The press consisted of two vats, one situated higher than the other. The grapes were trodden in the higher vat, from which the expressed juice ran into the lower one. Dr. Robinson found an ancient winepress a few miles east of Antipatris. It had been dug in a ledge of rock, the upper vat being eight feet square and fifteen inches deep, and the lower four feet square by three feet deep. The treading of the wine-press on the sabbath was an express violation of the fourth commandment, (Exo_20:8-11,) and also strange forgetfulness of a recent covenant. Neh_10:31.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv15–22 15–22. Nehemiah’s vindication of the Sabbath
15–22. Nehemiah’s vindication of the Sabbath
15. Jewish Labour on the Sabbath.
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saw I in Judah] i.e. while Nehemiah was residing in the country.
treading wine presses] For the phrase cf. Isa_63:2; Lam_1:15.
The word here used for ‘winepress’ (gath) is different from that used e.g. in Isa_5:2; Joe_2:24; Joe_3:13 (yeqeb). The ‘winepress’ or gath is the place in which the grapes are trodden; the ‘winefat’ or yeqeb is the receptacle into which the juice is made to flow from the winepress.
sheaves] R.V. marg. ‘Or, heaps of corn’. The time of treading the grapes would be later than that of carrying the corn. Perhaps the corn was being brought in on asses from the country to be threshed in the city: or sheaves of straw are intended.
lading asses] R.V. adds therewith.
on the sabbath day] The observance of the Sabbath was always the stumbling-block in the way of free relations between the pious Jew and the Gentile. The temptation to desecrate the Sabbath in order to maintain amicable relations with Gentile traders was a constant source of religious degeneracy among the Jews. Hence the strictness with which its observance was inculcated during the Exile, Isa_56:2; Isa_58:13; Jer_17:21; Eze_20:16; Eze_22:26.
in the day wherein they sold victuals] It appears that the wares having been brought into the city on the Sabbath, Nehemiah raised his protest on the next or some following day, when they were being sold.
It can hardly mean that they were sold on the Sabbath; for in that case Nehemiah would have laid the chief emphasis on a Sabbath traffic, as in the next verse, rather than on the act of conveyance.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv15, 16, 17, 19, 20, 22 (15) Saw I in Judah.—In the country Nehemiah marked…
(15) Saw I in Judah.—In the country Nehemiah marked the most determined profanation of the Sabbath; and this extended to Jerusalem, into which all kinds of burdens were on that day, as on others, carried.
(15-22) Vindication of the Sabbath.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv15, 16, 17, 18, 19, 20, 22 In those days. A note of time even vaguer…
In those days. A note of time even vaguer than that of Neh_12:44 and Neh_13:1, but pointing certainly to a date later than Nehemiah"s return from the Persian court. Saw I some treading wine-presses on the sabbath. On the treading of grapes in the wine-press, as the first step towards the production of wine, see Job_24:11 Isa_63:2, Isa_63:3, etc. The performance of this work on the sabbath was a flagrant breach of the fourth commandment. Bringing in sheaves and lading asses. Scarcely "sheaves in our sense of the word, since corn was not stored in sheaves. Rather, "bringing.grain and loading it upon asses." As also. Rather, "and even." It might be pleaded that the transport of grain was a necessity; but there could be no absolute need of a supply of wine, grapes, or figs. I testified against them in the day in which they sold victuals. Rather, "I testified against them in respect of the day on which they sold provisions.
Vers. 15-22. Sabbath-breaking suppressed.
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A promise to observe the sabbath was one of the articles of the solemn covenant recorded in ch. 10. We read here how it was violated by some of the people, and how Nehemiah put a stop to their practices.
I THE PROFANATION OF THE SABBATH WHICH PREVAILED.
1. Among country Jews (ver. 15). Nehemiah, visiting the country, saw the people labouring as on other days, and brining their produce to Jerusalem for sale. That they actually sold it on the sabbath does not appear. The concluding sentence of ver. 15 seems to imply that they did not (see Bertheau in loc. ). But they disobeyed the law by working themselves, and compelling their beasts of burden to work.
2. Among residents at Jerusalem. Tyrians dwelt there" who traded in fish and other articles, and they carried on their business on the sabbath as on other days, the Jews encouraging the forbidden traffic by their purchases. Both violated the law; for the foreigner living amongst the Israelites was expressly named in it: (Exo_20:10)
II THE MEASURES BY WHICH NEHEMIAH PUT AN END TO IT.
1. He rebuked offenders. He visited the market when the country people were selling their produce, and rebuked them (ver. 15). He remonstrated with the nobles, who ought to have prevented the profanation (vers. 17, 18), charging them with doing what was done through their connivance, reminding them of the evil which such sins had brought heretofore on the nation, and warning them that renewed transgression was likely to bring down fresh punishment. He probably had Jer_17:21-27 in his mind.
2. He had the gates kept closed during the whole of the sabbath, placing some of his own servants as guards. Not to prevent all ingress and egress, but "that there should no burden be brought in on the sabbath day" (ver. 19).
3. He threatened with punishment the dealers who persisted in lodging near the wall during the sabbath: and thus brought the practice to an end. While it lasted the Jews would be tempted to make purchases on the sabbath; and if not, yet the thing was unseemly.
4. He appointed Levites as permanent guards of the gates on the sabbath, bidding them purify themselves as for a holy service before taking their posts.
III His SATISFACTION WITH HIS WORK. Addressing himself to God as on former occasions (see on ver. 14, and Neh_5:19), praying as before that he would remember him and his work; but more humbly than before appealing" to the Divine mercy. In conclusion
1. To promote the due observance of the sabbath is a work both of piety, benevolence, and patriotism.
2. Those who have the right and the power to suppress evil practices, yet permit them, are partakers of their guilt (ver. 17).
3. The punishment of others for sins should deter us from committing them (ver. 18). If, instead of this, we follow the example of sinners, we must share their doom.
Vers. 15-22. The sabbath day.
Among other deplorable departures from the Law of the word, Nehemiah found on his return to Jerusalem that his countrymen had fallen into flagrant disregard of the sabbath. It was a most serious defection, demanding a most vigorous reform. We look at what he found-and what he wrought.
I A SERIOUS DELINQUENCY. The law of the sabbath (Exo_20:8-11 Exo_31:13-17 Num_15:32-36) was openly defied. Husbandmen were treading their wine-presses and were bringing corn into the city, and were lading asses on that day of sacred rest (ver. 15); all kinds of fruit were also carried in and sold (ver. 15). Tyrian traders were allowed to bring in and sell their fish and "all manner of ware" (ver. 16). The sacred character of the day was set at naught, and was fast disappearing. Persian rulers, Samaritan neighbours, Phoenician traders, had prevailed over Jewish principles, and the sabbath was most seriously threatened. There needed
II A VIGOROUS REFORM. Nehemiah set himself to change the whole aspect of affairs. He
(1) remonstrated energetically he "contended with the nobles of Judah" (ver. 17), charging them with bringing this about evil thing is this that ye do? by their guilty connivance, and prophetically threatening them with the wrath of God for their sin (ver. 18);
(2) caused the gates to be shut some time before, and to remain shut till some time after, the commencement and conclusion of the sacred day (ver. 19): he set his own servants (some of his own retinue), on whom he could most reckon, to see that this order was impartially carried out;
(3) not only obliged those who came to sell to remain outside all the day, but threatened to apprehend them if they did this again (vers. 20, 21); and
(4) enlisted the sympathy and aid of the Levites, that, when he was recalled and his own servants were withdrawn, they might maintain what he now instituted. These energetic measures succeeded; they had an immediate effect (ver. 21), and they appear to have had a permanent influence, as, from this time, we have reason to think that the Jews became scrupulous, even to a fault, on this question of sabbath observance. Nehemiah"s reform was admirable and effective because
(a) It was bold and impartial. He confronted and reproached the nobles as well as the traders and salesmen.
(b) It was energetic and full of action. He used magisterial rights; not exceeding his authority, but using it, and acting in harmony with the powers of his commission and the law of God.
(c) It was anticipative of future wants. He prepared for a time when he would not be there, and when other men like-minded would be prepared to continue his work (ver. 22).
Concerning the observance of the sabbath or the Lord"s day by ourselves, we may remark that it is
I OBVIOUSLY THE WILL OF GOD THAT WE SHOULD KEEP IT. We know that
1. It was sanctified from the very beginning of our race. (Gen_2:2, Gen_2:3)
2. It was included in the religious and moral statutes given by God to Moses, as if it belonged to that which is permanent and perpetual. (Ex 20)
3. It was insisted upon by the prophetic voice, and declared to be decisive of national prosperity or decline (Jer_17:19-27 Isa_58:13, Isa_58:14) the prophets being the upholders of the moral in preference to the formal and ceremonial.
4. It was declared by the Lord Jesus Christ to be "made for man". (Mar_2:27)
5. It was continued in the shape of the Lord"s day after the resurrection; (Act_20:7 1Co_16:2 Rev_1:10) these incidental notices pointing to a general apostolical observance.
II MANIFESTLY REQUISITE FOR BODILY AND SPIRITUAL WELFARE.
1. Bodily; for man and beast live longer and work better with than without it.
2. Spiritual; for without the spiritual refreshment and revival of sabbath services, more especially in these days of absorbing work and care, the light of life would burn even more dim and faint, until it went out into darkness. All those who hate (spiritual) death may well love and guard and use it well. Our duty in regard to it is
(1) To avail ourselves of the bodily rest it brings, and to see that others have the same advantage our children resting from their lessons, servants (domestic and public) resting from their toil.
(2) To make it a day of special spiritual privilege, including
(a) worship-drawing nigh to God;
(b) instruction enlightenment, edification, the "beholding the beauty of the Lord and inquiring in his temple;" and
(c) inspiration fresh determination, invigorated resolution that as for us and our household we will serve the Lord Christ. C.
Vers. 23-31. Unholy alliance (a lesson for the young).
Beside the forsaking of the house of the Lord consequent on the neglect to pay tithes, and the disregard of the sabbath, Nehemiah had to lament another grave evil which had grown up during his absence in Persia. In these verses we have
I A CASE OF ALARMING DEFECTION. "In those days" of his return some of the Jews had married "wives of Ashdod, of Ammon, and of Moab" (ver. 23). Ezra had encountered the same evil, and vehemently and vigorously resisted it. (Ezr 9,ezr 10) But it had broken out again, to the sorrow and dismay of the faithful leader and "governor." It was an alarming defection because
(1) it was an act of downright disobedience. God had said by Moses, "Thou shalt not make marriages with them (foreigners); thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son" (Deu_7:3 and ver. 25). The Divine law was therefore deliberately and openly defied. What but the Divine anger could they expect to reap? More especially when so prominent a man as a grandson of the high priest had wrought this sin in the eyes of the whole people, thereby "defiling the priesthood" (ver. 29). And because
(2) it was surely conducting to fatal consequences. The great, the main mission of the Jewish nation was to be a sanctified or separate people unto the Lord, to preserve his name and truth intact; but the result of these marriages was a mongrel race, speaking a corrupt language: "their children spake half in the speech of Ashdod (Philistia), and could not speak in the Jews" language" (ver. 24). Not only would their national language be corrupted, but their national morals and religion too: they were on that downward course which led Solomon himself, "beloved of God" as he was (ver. 26), to sin and sorrow. The purity of their faith and the integrity of their national morality were seriously at stake.
II AN INSTANCE OF VIGOROUS CORRECTION. Nehemiah
(1) contended with the delinquents (ver. 25). He expostulated and reasoned with them (vers. 26, 27); he also
(2) solemnly invoked condemnation and suffering on them in the event of impenitence: he "cursed them" (ver. 25); he even
(3) caused some of them to be punished with bodily chastisement: he "smote certain of them" (ver. 2, 5); he
(4) summarily dismissed the high priest"s grandson: "I chased him from me (ver. 28); he
(5) caused them to put away the strange wives and to take an oath not to continue the offence (vers. 25, 30). Nehemiah felt that the danger was so deadly that not only energy and vigour, but even vehemence and passion, were justified in putting it away. It wrought in him "indignation,... vehement desire,... zeal,... revenge," that his countrymen might "be clear in this matter". (2Co_7:11)
Here is a very serious lesson for the young. They who are members of the Church of Christ find themselves, like these Jews at Jerusalem, under a temptation to an unholy alliance. The Church and the world are very closely intermingled, locally. They meet in the same street, in the same shop, under the same roof. They who would not choose to associate intimately with those that are servants of sin and sources of evil, come involuntarily into contact with companions who are devoid of Christian principle, but who are by no means wanting in other attractions. It may be personal beauty, or charm of disposition, or fascination of manner, or wealth, or some other worldly advantages which appeal to tastes and ambitions that are net of the highest order Here is temptation to intimate friendship or even to lifelong alliance. But let the young remember what is
(1) the will of Christ concerning them. Is there not an application we should make to ourselves in the injunction of the apostle, "Be ye not unequally yoked together with unbelievers"? (2Co_6:14) And is there not an inference to be drawn from the same writer to our conduct when he speaks of marrying "in the Lord"? (1Co_7:39) It is surely not his will that one who has taken his vows upon him should enter into closest and even lifelong intimacy with another who has no interest in his truth, no love for himself. Let them also remember what are
(2) the inevitable consequences. The result to themselves must be spiritual decline, So was it with Solomon, leading him to the verge of utter ruin, if not over the edge, and into the gulf of it; so has it been with many thousands of the children of men. The result to others is moral and spiritual deterioration. The children "speak half in the speech of Ashdod" (ver. 24): they inevitably catch something of the tone and strain of both parents. Their spirit and their language, themselves and their life, will not attain to perfect purity; they will bear about with them the mark of worldliness. The consequences of such union are evil, and they are irreparable. The choice of our intimate friends and of our one lifelong companion is much too lightly regarded. On our wisdom or folly here hangs our weal or our woe for life, and the future of others too, even of those in whom we shall be most deeply interested. If there be one step which, more than any other, should be taken with profound and protracted care, with devout and religious thoughtfulness, it is this step of choosing our friends, most particularly the friend of the heart and for the life. If we let humour speak on this subject, as we commonly do, it should only be on sufferance. We should make it speedily retire, that sound sense, and solemn consideration, and religious duty may utter their voice, and be obeyed. C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv15, 22 In those days I saw in Judah some treading…
Neh_13:15-22
In those days I saw in Judah some treading wine presses on the Sabbath.
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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 Gods claims and their fellows rights will do. The former may be defeated as Romes 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 reformers history has been, like Nehemiahs, 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 mens work makes much of the tragedy of history. Our lesson is particularly concerned with Nehemiahs 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 Lords 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. Dodges 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 writers 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 prophets 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.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v15 Neh 13:15 - Neh 13:22.
Nehemiah
SABBATH OBSERVANCE
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Neh 13:15 - Neh 13:22.
Many religious and moral reformations depend for their vitality on one man, and droop if his influence be withdrawn. It was so with Nehemiah’s work. He toiled for twelve years in Jerusalem, and then returned for ‘certain days’ to the king at Babylon. The length of his absence is not given; but it was long enough to let much of his work be undone, and to give him much trouble to restore it to the condition in which he had left it. This last chapter of his book is but a sad close for a record which began with such high hope, and tells of such strenuous, self-sacrificing effort. 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 passage is particularly concerned with Nehemiah’s efforts to enforce Sabbath observance. The rest of the chapter is occupied with similar efforts to set right other irregularities of a ceremonial character, such as the exclusion of Gentiles from the Temple, the exaction of the ‘portions of the Levites,’ and the like. The passage falls into three parts-the abuse {Neh 13:15 - Neh 13:16}, the vigorous remedies {Neh 13:17 - Neh 13:22}, and the prayer {Neh 13:22}.
I. The abuse consisted in Sabbath work and trading. Nehemiah found, on his return, that the people ‘in Judaea’-that is, in the country districts-carried on their farm labour and also brought their produce to market to Jerusalem on the Sabbath. So he ‘testified against them in the day wherein they sold victuals’; that is, probably meaning that he warned them either in person or by messengers before taking further steps. Not only did Jews break the sacred day, but they let heathen do so too. The narrative tells, with a kind of horror, the many aggravations of this piece of wickedness. ‘They’-Gentiles with whom contact defiled-’sold on the Sabbath’-the day of rest-’to the children of Judah’-God’s people-’in Jerusalem’-the Holy City. It was a many-barrelled crime. Tyre was far from Jerusalem, and one does not see how fish could have been brought in good condition. Perhaps their perishableness was the excuse for allowing their sale on the Sabbath, as is sometimes the case in fishing-villages even in Sabbath-keeping Scotland. Such was the abuse with which Nehemiah struggled.
It is easy to pooh-pooh his crusade against Sabbath labour as mere scrupulousness about externals. But it is a blunder and an injustice to a noble character if we forget that the stage of revelation at which he stood necessarily made him more dependent on externals than Christians are or should be. But his vindication does not need such considerations. He had a truer insight into what active men needed for vigorous working days, and what devout men needed for healthy religion, than many moderns who smile at his eagerness about ‘mere externalisms.’
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 take 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.
Our great trading centres in England have the same foreign element to complicate matters as Nehemiah had to deal with. The Tyrian fishmongers knew and cared nothing for Israel’s Jehovah or Sabbath, and their presence would increase the tendency to disregard the day. So with us, foreigners of many nationalities, but alike in their disregard of our religious observances, leaven the society, and help to mould the opinions and practices, of our great cities. That is a very real source of danger in regard to Sabbath observance and many other things; and Christian people should be on their guard against it.
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 seems to trace all the national calamities to the breach of the Sabbath; but of course he is simply laying stress on the sin about which he is speaking, as any man who sets himself earnestly to work to fight any form of evil is apt to do. Then the men who are not in earnest cry out about ‘exaggeration.’ Many other sins besides Sabbath-breaking had a share in sending Israel into captivity; and if Nehemiah had been fighting with idolatrous tendencies he would have isolated idolatry as the cause of its calamities, just as, when fighting against Sabbath-breaking, he emphasises that sin.
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.
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 thing seems to have been done without any notice; so when the country folk came in, as usual, on the Sabbath, they could not get into the city, and camped outside, making a visible temptation to the citizens, to slip out and do a little business, if they could manage to elude the guards. Once or twice this happened; and then Nehemiah himself seems to have taken them in hand, with a very plain and sufficiently emphatic warning: ‘If ye do so again, I will lay hands on you.’
Of course, ‘from that time they came no more on the Sabbath,’ as was natural after such a volley. A man with a good strong will is apt to get his own way, even when he is not clothed with the authority of a governor. Then Nehemiah strengthened the guard, or perhaps withdrew his own servants and substituted for them Levites, whose official position would put them in full sympathy with his efforts. That priestly guard would be inflexible, and with its appointment the abuse appears to have been crushed.
The example of Nehemiah’s enforcing Sabbath observance is not to be taken as a pattern for Christian communities, without many limitations. But it appears to the present writer that it is perfectly legitimate for the civil power to insist upon, and if necessary to enforce, the observance of Sunday as a day of rest; and that, since legitimate, it is for the well-being of the community that it should do so. Tyrians might believe anything they chose, and use the day of rest as they thought proper, so long as they did not sell fish on it. We do not interfere with religious convictions when we enjoin Sunday observance. Nehemiah’s argument has sometimes to be used, even about such a matter: ‘If ye do so again, I will lay hands on you.’
The methods adopted may yield suggestions for all who would aim at reforming abuses or public immoralities. 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 from temptations to become vicious by it.
Another hint comes from Nehemiah’s vigorous word to the country folk outside the wall. There is need for very strong determination and much sanctified obstinacy in fighting popular abuses. They die hard. It is permissible to invoke the aid of the lawful authority. But a man with strong convictions and earnest purpose will be able to impress his convictions on a mass, even if he have no guards at his back. The one thing needful for Christian reformers is, not the power to appeal to force, but the force which they can carry within them. And it is better when the traders love the Sabbath too well to wish to drive bargains on it, than when they are hindered from doing as they wish by Nehemiah’s strong will or formidable threats.
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 measures which they carry out.
III. Nehemiah’s prayer occurs thrice in this chapter, at the close of each section recounting his reforming acts. In the first instance {Neh 13:14} it is most full, and puts very plainly the merit of good deeds as a plea with God. The same thing is implied in its form in Neh 13:22. But while, no doubt, the tone of the prayer is startling to us, and is not such as should be offered now by Christians, it but echoes the principle of retribution which underlies the law. ‘This do, and thou shalt live,’ was the very foundation of Nehemiah’s form of God’s revelation. We do not plead our own merits, because we are not under the law, but under grace, and the principle underlying the gospel is life by impartation of unmerited mercy and divine life. But the law of retribution still remains valid for Christians in so far as that God will never forget any of their works, and will give them full recompense for their work of faith and labour of love. Eternal life here and hereafter is wholly the gift of God; but that fact does not exclude the notion of ‘the recompense of reward’ from the Christian conception of the future. It becomes not us to present our good deeds before the Judge, since they are stained and imperfect, and the goodness in them is His gift. But it becomes Him to crown them with His gracious approbation, and to proportion the cities ruled in that future world to the talents faithfully used here. We need not be afraid of obscuring the truth that we are saved ‘not of works, lest any man should boast,’ though we insist that a Christian man is rewarded according to his works.
Nehemiah had no false notion of his own goodness; for, while he asked for recompense for these good deeds of his, he could not but add, ‘Spare me according to the greatness of Thy mercy.’ He who asks to be ‘spared’ must know himself in peril of destruction; and he who invokes ‘mercy’ must think that, if he were dealt with according to justice, he would be in evil case. So the consciousness of weakness and sin is an integral part of this prayer, and that takes all the apparent self-righteousness out of the previous petition. However worthy of and sure of reward a Christian man’s acts of love and efforts for the spread of God’s honour may be, the doer of them must still be ‘looking for the mercy of our Lord Jesus Christ unto eternal life.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v15 The Sabbath Restored
The Sabbath Restored
v. 15. In those days, immediately after his return to Jerusalem, saw I in Judah some treading wine-presses on the Sabbath and bringing in sheaves and lading asses, performing all the usual farm-work on the Sabbath; as also wine, grapes, and figs, and all manner of burdens, which they brought into Jerusalem on the Sabbath-day, produce being brought to the capital, as during the week, all of which was strictly out of harmony with the Jewish civil law. And I testified against them in the day wherein they sold victuals.
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v. 16. There dwelt men of Tyre also therein, which brought fish and all manner of ware, and sold on the Sabbath unto the children of Judah and in Jerusalem, plying their trade in direct violation of God’s command to the Jews.
v. 17. Then I contended with the nobles of Judah, the members of the higher classes of the province in general, and said unto them, What evil thing is this that ye do, and profane the Sabbath-day?
v. 18. Did not your fathers thus, and did not our God bring all this evil upon us and upon this city? Yet ye bring more wrath upon Israel by profaning the Sabbath. Cf Jer 17:20-27.
v. 19. And it came to pass that, when the gates of Jerusalem began to be dark before the Sabbath, about the time just before sunset, for the Sabbath of the Jews began with sundown,I commanded that the gates should be shut, and charged that they should not be opened till after the Sabbath. And some of my servants set I at the gates, giving them instructions to watch,that there should no burden be brought in on the Sabbath-day.
v. 20. So the merchants and sellers of all kind of ware lodged without Jerusalem once or twice, apparently putting up booths outside the gates and endeavoring to do business in spite of Nehemiah’s protest.
v. 21. Then I testified against them and said unto them, Why lodge ye about the wall? Their very presence near the gates was a menace to the spirit of the Law, if not to its letter. If ye do so again, I will lay hand. on you, use violent measures to drive them away. From that time forth came they no more on the Sabbath. The energetic method of Nehemiah broke up the traffic.
v. 22. And I commanded the Levites that they should cleanse themselves, from any Levitical impurities which they might have contracted during their absence from the city, and that they should come and keep the gates, guarding the city against any further violation of the Sabbath law, to sanctify the Sabbath-day. Remember me, O my God, concerning this also, and spare me according to the greatness of Thy mercy. The example of Nehemiah may be followed in our days if the leaders of the Church and all Christians show the proper zeal for the sanctifying of the Word of God, in urging the people to hold preaching and the Gospel sacred, and gladly to hear and learn it.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv15, 16, 19, 21 treading winepresses
treading winepresses
The word "winepresses" is a metonym for the grapes that were in the winepresses. The people were walking on grapes to get the juice out of them to make wine. AT: "walking on grapes in winepresses" (See: Metonymy)
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treading
walking on something to crush or press it
translationWords
kingdom of Judah
winepress
Sabbath
grain
donkey
grape
fig
Jerusalem
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv15, 19, 22 13:15-31 Nehemiah instituted two additional reforms to restore proper…
13:15-31 Nehemiah instituted two additional reforms to restore proper Sabbath observance (13:15-22) and proper marriage practices (13:23-31). These two sections have similar structures: Nehemiah discovered a problem, corrected the problem, and asked God for his blessing.
13:15-16 Normal work was to cease on the Sabbath in order to keep it holy (Exod 20:8-11; 31:14-17; 35:2-3; Jer 17:19-27).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.