Exegetical and Hermeneutical Commentary of Nehemiah 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.
15 22. Nehemiah’s vindication of the Sabbath
15. Jewish Labour on the Sabbath.
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.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
Neh 13:15-22
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 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.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 15. Treading wine-presses] The Sabbath appears to have been totally disregarded.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I protested against the action, and admonished them to forbear it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
15-22. In those days saw I in Judahsome treading wine-presses on the sabbathThe cessation of thetemple services had been necessarily followed by a public profanationof the Sabbath, and this had gone so far that labor was carried on inthe fields, and fish brought to the markets on the sacred day.Nehemiah took the decisive step of ordering the city gates to beshut, and not to be opened, till the Sabbath was past; and in orderto ensure the faithful execution of this order, he stationed some ofhis own servants as guards, to prevent the introduction of anycommodities on that day. On the merchants and various dealers findingadmission denied them, they set up booths outside the walls, in hopesof still driving a traffic with the peasantry; but the governorthreatened, if they continued, to adopt violent measures for theirremoval. For this purpose a body of Levites was stationed assentinels at the gate, with discretionary powers to protect thesanctification of the Sabbath.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
In those days saw I in Judah some treading winepresses on the sabbath,…. Which was not a work of necessity, and so did not drive away the sabbath, as the Jews express themselves, but might have been deferred to another day:
and bringing in sheaves; of wheat, it being the time of wheat harvest:
and lading asses; with goods to be carried from place to place, and sold on that day; this was contrary to the express law, for the ass was to rest, De 5:14,
as also wine, grapes, and figs: it being the time of ingathering the fruits of the earth:
and all manner of burdens, which they brought into Jerusalem on the sabbath day; besides those borne on asses, others were carried on men’s shoulders; this was contrary to the law of the sabbath, which required that both men and beasts should have rest:
and I testified against them in the day wherein they sold victuals; that is, the sabbath day; and if it was not lawful to sell food, then not anything else; so far from it, that according to the Jewish canons f, such that were in partnership might not discourse together of what they should sell or buy on the morrow, the day after the sabbath; and so far from gathering and carrying grapes and figs, that a man might not go into his gardens and fields to see what were wanting, or how the fruits were: now Nehemiah admonished the Jews of these evils they committed, and testified against them as breakers of the law, and called heaven and earth to testify against them, should they go on to violate it.
f Maimon. Hilchot Sabbat, c. 24. sect. 1, 2.
Fuente: John Gill’s Exposition of the Entire Bible
Field-work and trading on the Sabbath done away with. – Neh 13:15. In those days, i.e., when he was occupied with the arrangements for worship, Nehemiah saw in Judah (in the province) some treading wine-presses on the Sabbath, and bringing in sheaves, and lading asses, and also wine, grapes, and figs, and all kinds of burdens, and bringing it to Jerusalem on the Sabbath-day. The is again taken up by the second , and more closely defined by the addition: to Jerusalem. Robinson describes an ancient wine-press in his Biblical Researches, p. 178. On , comp. Jer 17:21. , and I testified (against them), i.e., warned them on the day wherein they sold victuals. , food, victuals; Psa 132:15; Jos 9:5, Jos 9:14. He warned them no longer to sell victuals on the Sabbath-day. Bertheau, on the contrary, thinks that Nehemiah saw how the market people in the neighbourhood of Jerusalem started while it was still the Sabbath, not for the purpose of selling during that day, but for that of being early in the market on the next day, or the next but one. The text, however, offers no support to such a notion. In Neh 13:16 it is expressly said that selling took place in Jerusalem on the Sabbath; and the very bringing thither of wine, grapes, etc., on the Sabbath, presupposes that the sale of these articles was transacted on that day.
Neh 13:16 Tyrians also were staying therein, bringing fish and all kind of ware ( ), and sold it on the Sabbath to the sons of Judah and in Jerusalem. is by most expositors translated, to dwell; but it is improbable that Tyrians would at that time dwell or settle at Jerusalem: hence here means to sit, i.e., to stay awhile undisturbed, to tarry.
Neh 13:17-18 Nehemiah reproved the nobles of Judah for this profanation of the Sabbath, reminding them how their fathers (forefathers) by such acts (as rebuked e.g., by Jeremiah, Jer 17:21.) had brought upon the people and the city great evil, i.e., the misery of their former exile and present oppression; remarking in addition, “and ye are bringing more wrath upon Israel, profaning the Sabbath,” i.e., you are only increasing the wrath of God already lying upon Israel, by your desecration of the Sabbath. Comp. on the last thought, Ezr 10:10, Ezr 10:14. He also instituted measures for the abolition of this trespass.
Neh 13:19 He commanded that the gates of Jerusalem should be closed when it began to be dark before the Sabbath, and not re-opened till the Sabbath was over. In the description of this measure the command and its execution are intermixed, or rather the execution is brought forward as the chief matter, and the command inserted therein. “And it came to pass, as soon as the gates of Jerusalem were dark (i.e., when it was dark in the gates) before the Sabbath, I commanded, and the gates were shut; and I commanded that they should not be opened till after the Sabbath,” i.e., after sunset on the Sabbath-day. , in the sense of to grow dark, occurs in Hebrew only here, and is an Aramaean expression. Nehemiah also placed some of his servants at the gates, that no burdens, i.e., no wares, victuals, etc., might be brought in on the Sabbath. is wanting before ; the command is directly alluded to, and, with the command, must be supplied before . The placing of the watch was necessary, because the gates could not be kept strictly closed during the whole of the day, and ingress and egress thus entirely forbidden to the inhabitants.
Neh 13:20 Then the merchants and sellers of all kinds of ware remained throughout the night outside Jerusalem, once and twice. Thus, because egress from the city could not be refused to the inhabitants, the rest of the Sabbath was broken outside the gates. Nehemiah therefore put an end to this misdemeanour also.
Neh 13:21 He warned the merchants to do this no more, threatening them: ”If you do (this) again (i.e., pass the night before the walls), I will lay hands on you,” i.e., drive you away by force. The form for occurs only here as a “semi-passive” formation; comp. Ewald, 151, b. From that time forth they came no more on the Sabbath.
Neh 13:22 A further measure taken by Nehemiah for the sanctification of the Sabbath according to the law, is so briefly narrated, that it does not plainly appear in what it consisted. “I commanded the Levites that they should cleanse themselves, and they should come keep the gates to sanctify the Sabbath-day.” The meaning of the words is doubtful. The Masoretes have separated from by Sakeph; while de Wette, Bertheau, and others combine these words: and that they should come to the keepers of the doors. This translation cannot be justified by the usage of the language; for with an accusative of the person occurs only, as may be proved, in prophetical and poetical diction ( Job 20:22; Pro 10:24; Isa 41:25; Eze 32:11), and then in the sense of to come upon some one, to surprise him, and never in the meaning of to come or go to some one. Nor does this unjustifiable translation give even an appropriate sense. Why should the Levites go to the doorkeepers to sanctify the Sabbath? Bertheau thinks it was for the purpose of solemnly announcing to the doorkeepers that the holy day had begun, or to advertise them by some form of consecration of its commencement. This, however, would have been either a useless or unmeaning ceremony. Hence we must relinquish this connection of the words, and either combine as an asyndeton with : coming and watching the gates, or: coming as watchers of the gates; and then the measure taken would consist in the appointment of certain Levites to keep the gates on the Sabbath, as well as the ordinary keepers, thus consecrating the Sabbath as a holy day above ordinary days. Nehemiah concludes the account of the abolition of this irregularity, as well as the preceding, by invoking a blessing upon himself; comp. rem. on Neh 13:14. like Joe 2:17.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Charge Respecting the Sabbath. | B. C. 434. |
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. 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. 17 Then I contended with the nobles of Judah, and said unto them, What evil thing is this that ye do, and profane the sabbath day? 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. 19 And it came to pass, that when the gates of Jerusalem began to be dark before the sabbath, 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, that there should no burden be brought in on the sabbath day. 20 So the merchants and sellers of all kind of ware lodged without Jerusalem once or twice. 21 Then I testified against them, and said unto them, Why lodge ye about the wall? if ye do so again, I will lay hands on you. From that time forth came they no more on the sabbath. 22 And I commanded the Levites that they should cleanse themselves, and that they should come and keep the gates, to sanctify the sabbath day. Remember me, O my God, concerning this also, and spare me according to the greatness of thy mercy.
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 (v. 15), through there was an express command that in earing-time, and in harvest-time, they should rest on the sabbaths (Exod. xxxiv. 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 (Deut. v. 14) and that they should bear no burden on the sabbath day, Jer. xvii. 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 (v. 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.
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, v. 15, and again v. 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, v. 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 (v. 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? Ezra ix. 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, v. 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 (v. 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 (v. 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, v. 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 (v. 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, Ps. xl. 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 (ch. xv. 15), Take me not away in thy long-suffering (ch. x. 24), Correct me not in anger, and (ch. xvii. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
Stopping Sabbath Desecration, Vases 15-22
The third problem Nehemiah confronted upon his return to Jerusalem had to do with infractions of the Sabbath law. When there is laxity in one place such will soon also appear in another. For people will soon decide if it is all right to ignore the Word of God in one realm it will be permissible also in another. If an alien idolator is allowed in the sacred precincts of the temple, and if it is no longer necessary to bring the tithe to the Levites, what is wrong with taking care of one’s work on the sabbath?
As Nehemiah went about he saw people openly violating the sabbath, treading the grapes in the wine press, bringing the sheaves of grain from the fields, loading donkeys with produce to bring it to the market on the Sabbath. Nehemiah says he “testified” against them, which means that he admonished them concerning the law and God’s sure displeasure of their deeds. He seems to have gone into the market places and borne witness of the word of God in the very place where they were violating it.
While in the marketplace Nehemiah saw the heathen merchants peddling their wares on the Sabbath. Perhaps nothing more could be expected of them, but it was a condemnation of the people who allowed it. Dedicated and sincere servants of God would not have allowed this desecration of the Sabbath and would not have bought their fish and other merchandise they brought into the city on the Sabbath.
Again Nehemiah laid the fault at the feet of the nobles of Judah, who should have insisted on respect for the law of God. It was an “evil thing,” and by their silence, or even co-operation, they were guilty of profaning the sabbath day. The sabbath was important in God’s regulations for Israel. When it was given it was for a test (Exo 16:22; Exo 31:12 ff). If kept it would mark the nation as obedient to the Lord and thus as His people. In fact, as Nehemiah reminded them, it was this very infraction which led to the captivity from which they were so recently delivered. To continue to defile the sabbath would certainly be to bring further wrath of God on them.
Nehemiah took measures to put a stop to the trading on the sabbath. Command was given to shut and bar the gates as soon as it began to grow dark in the evening, for the Hebrew sabbath began at sundown of what would today be considered the day before. They were commanded also not to open them again until the sabbath had passed. Thus no burdens could be brought in on the sabbath. For once or twice the merchants and peddlers camped outside the walls on the sabbath, perhaps thinking that public pressure would compel Nehemiah to admit them, or that the people would come outside to buy their goods.
Eventually Nehemiah went outside to this gathering and admonished them that they were in violation of the law of God and boldly threatening to have them arrested if they continued to come and set up outside the walls. So they were persuaded to desist from their sales on the sabbath. At first Nehemiah entrusted the guarding of the gates against violators to his own guards, but after a time he turned the business over to the Levites, the porters, for it was their office to do such.
Nehemiah closes this account again with a short prayer of supplication to God on his behalf, for his faithfulness in the matter of the sabbath. Nehemiah knew the Lord would judge those who were guilty of violating His sabbath proscription, as well as the leaders of the people who allowed it. Therefore it was altogether proper that he should pray such a prayer, for his hands were clean in the matter.
Fuente: Garner-Howes Baptist Commentary
4. Labor and merchandising is forbidden on the Sabbath.
TEXT, Neh. 13:15-22
15
In those days I saw in Judah some who were treading wine presses on the sabbath, and bringing in sacks of grain and loading them on donkeys, as well as wine, grapes, figs, and all kinds of loads, and they brought them into Jerusalem on the sabbath day. So I admonished them on the day they sold food.
16
Also men of Tyre were living there who imported fish and all kinds of merchandise, and sold them to the sons of Judah on the sabbath, even in Jerusalem.
17
Then I reprimanded the nobles of Judah and said to them, What is this evil thing you are doing, by profaning the sabbath day?
18
Did not your fathers do the same so that our God brought on us, and on this city, all this trouble? Yet you are adding to the wrath on Israel by profaning the sabbath.
19
And it came about that just as it grew dark at the gates of Jerusalem before the sabbath, I commanded that the doors should be shut and that they should not open them until after the sabbath. Then I stationed some of my servants at the gates that no load should enter on the sabbath day.
20
Once or twice the traders and merchants of every kind of merchandise spent the night outside Jerusalem.
21
Then I warned them and said to them, Why do you spend the night in front of the wall? If you do so again, I will use force against you. From that time on they did not come on the sabbath.
22
And I commanded the Levites that they should purify themselves and come as gatekeepers to sanctify the sabbath day. For this also remember me, O my God, and have compassion on me according to the greatness of Thy lovingkindness.
COMMENT
Note that what is described here is in direct violation of the vow which the people had signed in Neh. 10:31. Also, when the day of rest is violated, it is the poor and the laborer who suffer the most (Amo. 8:4-6).
In Neh. 13:15, emphasis is put on Judahs Sabbath violations: treading out grapes, loading and transporting sacks of produce, bringing them into the holy city, and selling them: the full route, from producer to consumer. The products were not all in season at the same time, so Nehemiah may have observed over a period of time until his patience was broken. His one corrective measure was jaw-boning.
Neh. 13:16 emphasizes similar activities of Tyrian merchants. Tyre was renowned in the ancient world for its commerce (Eze. 27:3 ff), and its position on the seacoast made it a source of fish. This illustrates another problem arising from intermarriage and other forms of involvement with foreigners. By their standards they were doing nothing wrong, though the Jews were buying from them. Israels law, on the other hand, required that it be a day of rest for the stranger or foreigner, and even for the animals (Exo. 20:10).
In Neh. 13:17, Nehemiah first approached his own countrymen to correct this evil; the word translated reprimand usually indicates quarreling and contention, but does not rule out physical violence.
Neh. 13:18 recalls the connection between Israels violation of the Sabbath and their suffering captivity and humiliation (Lev. 26:35; 2Ch. 36:21). It was possible that Gods wrath might be increased or repeated because of their actions.
Next, in Neh. 13:19, Nehemiah took more direct action. At sundown, when the Sabbath began, he ordered that not only the huge gates that barred the entrance of carts, but the doors in the gates that prevented entrance of individuals, be closed and left closed for at least twenty-four hours. The social and business activity of the community took place at the gates. If the foreigners would do business in Israel, they must live by Israels laws.
Then some of Nehemiahs own bodyguards, loyal personally to him, were stationed at the gates to prevent entry.
Neh. 13:20 indicates that he did not retract these policies under pressure. Though commerce meant prosperity and profits and taxes, still he risked offending the tradesmen.
In Neh. 13:21 he threatened the use of force. Until then the tradesmen were not convinced.
In Neh. 13:22 Nehemiah made this not only a religious issue but an act of service and worship to God. The Levites, who alone were allowed to labor on the Sabbath in the performance of sacred duties, were recruited as keepers of the gates. Then we have Nehemiahs second prayer in this chapter.
WORD STUDIES
EVER (Neh. 13:1 : Olam): for ever, everlasting. Basically it means hidden (as in the secret sins of Psa. 90:8): where the beginning or end is obscure or uncertain or indefinite. It is applied to (1) the past, or antiquity, time long past or even only a lifetime, the days of old, Mic. 7:14; or of a long time, Isa. 42:14; (2) the future, i.e., of the end of one life, Deu. 15:17; (3) end of an age or race or dynasty, limited by the length of their obedience, 1Sa. 2:30. (4) The laws are for ever (Passover, Exo. 12:14), yet they are superseded now. (5) The earth and universe are forever (Psa. 104:5), though we know they will pass away. (6) Only when the term is used of God does it have the idea of absolute eternality (Psa. 90:2).
The people of the O.T. did not have an everlasting promise; they found no need to coin a word for an idea which they didnt have, or barely had, in their mind. Only Jesus could complete that picture for them (2Ti. 1:10).
LOVED (Neh. 13:26 : Aheb): to breathe after, long for, desire; the meaning is akin to Agape in the N.T. Israel loved Joseph, Gen. 37:3 f; Jacob loved Rachel, Gen. 29:18; Hosea was told to love his wife in spite of her unworthiness, Hos. 3:1; God loved His people, Deu. 23:5; and we must love God, Deu. 6:5.
Fuente: College Press Bible Study Textbook Series
(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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
(15-22) Vindication of the Sabbath.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
Ensuring The Purity Of Jerusalem By The Enforcement Of The Sabbath ( Neh 13:15-19 ).
Having purified the Temple and Temple worship, Nehemiah now turns his attention to the city of Jerusalem. This too he sees as defiled by forbidden activities on the Sabbath (compare how they had promised in Neh 10:31, ‘And if the peoples of the land bring wares or any grain on the sabbath day to sell, that we would not buy of them on the sabbath, or on a holy day.’). And he takes steps to ensure that it cannot happen. Indeed as with the issue of tithing he no doubt saw this observance of the Sabbath as necessary in order to bring in the eschatological age, as proclaimed by the prophets, which was promised to those who hallowed the Sabbath and faithfully offered their tithes to God (Jer 17:25-26; Mal 3:8-12). Nehemiah was not just concerned with establishing Jerusalem. He was even more concerned with ensuring that Jerusalem was the holy city (Neh 11:1; Isa 52:1) with the hope of introducing that eschatological age promised by the post-exilic prophets (Hag 2:6-7; Hag 2:21-22; Zechariah 14).
Neh 13:15
‘In those days I saw in Judah some men treading wine-presses on the sabbath, and bringing in sheaves, and lading asses (with them); 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 in which they sold victuals.’
‘In those days.’ We once again have a vague time note introducing a subsection (compare Neh 12:44; Neh 13:1; Neh 13:23). The change to the plural is necessary because what Nehemiah now describes occurred over a period of time.
His first accusation was against Jews who were involved in business and trade on the Sabbath day. He described how he had seen men in Judah treading their winepresses on the Sabbath day (pits in which the grapes were placed and trodden down in order to release the juice, which was gathered in another adjacent pit) and gathering their sheaves, and lading their asses with them in order to bring them into Jerusalem on the Sabbath day. They also brought in wine, grapes and figs, and other commodities on the Sabbath day, set up their stalls, and sold them on the Sabbath day. They no doubt saw the day when most were at leisure in Jerusalem as a good business opportunity. And all this flouted God’s command, to ‘remember the Sabbath day and keep it holy — you shall do no manner of work on the Sabbath day’ (Exo 20:8-10), a command that applied equally to Jews and those who lived among them. And it went against their own promise Neh 10:31 ‘And if the peoples of the land bring wares or any grain on the sabbath day to sell, that we would not buy of them on the sabbath, or on a holy day.’
All this was a reminder of pre-exilic days, the days that had led up to the destruction of Jerusalem. Then also men had chafed because they could not conduct business of the Sabbath (Amo 8:5). And Jeremiah had rebuked those who bore burdens and brought them into Jerusalem on the Sabbath day (Jer 17:21). And he had subsequently assured the people of two things, firstly that if they refrained from profaning the Sabbath by bringing burdens through the gates on the Sabbath day, then the Davidic throne would be established and ensured, and men would flock from Judah and Benjamin, and places round about, bringing offerings and sacrifices to the house of YHWH, and the city would remain for ever. But if they would not listen to the requirement to hallow the Sabbath day, and would not refrain from bringing burdens into Jerusalem on the Sabbath day, then God would conversely ensure the cessation of Jerusalem (Jer 17:19-27).
Neh 13:16
‘There dwelt men of Tyre also in it, who brought in fish, and all manner of wares, and sold on the sabbath to the children of Judah, and in Jerusalem.’
But there was worse. Not only were Jews flouting the Sabbath day, but foreigners were also being allowed to do so. There were Tyrians who were bringing fish, and all manner of wares, and selling them on the Sabbath day to the children of Judah, and in Jerusalem. The Jews were not only allowing the idolatrous Tyrians to enter God’s holy city on God’s holy day, but were actually encouraging them by buying goods from them on the Sabbath day. They were thereby dishonouring God in the eyes of strangers, and were themselves flouting the Sabbath by buying goods which they would then have to carry home. And it went against their own promise given in Neh 10:31 ‘And if the peoples of the land bring wares or any grain on the sabbath day to sell, that we would not buy of them on the sabbath, or on a holy day.’ That the very presence of the Tyrians was seen as a problem comes out later when Nehemiah does not even allow them to camp outside Jerusalem (Neh 13:20-21), waiting for the Sabbath to pass. So Nehemiah is concerned both for the holiness of Jerusalem, and the holiness of the Sabbath.
Neh 13:17-18
‘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? Did not your fathers thus, and did not our God bring all this evil on us, and on this city? Yet you bring more wrath on Israel by profaning the sabbath.”
Nehemiah then rebuked the aristocrats of Judah for allowing such things, and even participating in them. He pointed out that in profaning the Sabbath day they were doing evil. This was similar to the charge that Jeremiah had brought against Jerusalem in his day, prior to the destruction of Jerusalem which he prophesied would follow as a result (Jer 17:19-27). Did they not therefore remember how their fathers had behaved in the same way with the result that God had brought evil on them and their city? And yet here they were bringing even more wrath on Israel. by profaning the Sabbath day. For an example of this regular Biblical concept compare Ezr 10:14, where it would be the result of them allying themselves with idolatrous foreign wives. It is noteworthy that Nehemiah did not just issue a decree. He wanted the aristocrats of Judah to be aware that what was happening was grossly displeasing to God, and to be willing to cooperate with him in seeing that the profanation of the Sabbath should cease. It is important for any leader to ensure that those whom he leads understand why he does what he does.
Neh 13:19
‘And it came about 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 till after the sabbath, and I set some of my servants over the gates, that no burden should be brought in on the sabbath day.’
Accordingly acting with his usual rapidity Nehemiah set his own escort to guard the gates on the Sabbath day from that time on, and commanded that the great gates of the city be closed as soon as it became dark within the gate ways at the commencement of the Sabbath, and that they should not be opened again until after the Sabbath. Entrance and exit for ordinary citizens would be possible through small doors within the gates, but strict orders were given that no burdens be brought in on the Sabbath day. His measures were clearly effective, as the next verse makes clear.
Fuente: Commentary Series on the Bible by Peter Pett
The Sabbath Restored
v. 15. In those days, 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, v. 17. Then I contended with the nobles of Judah, 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. v. 19. And it came to pass that, when the gates of Jerusalem began to be dark before the Sabbath, v. 20. So the merchants and sellers of all kind of ware lodged without Jerusalem once or twice, v. 21. Then I testified against them and said unto them, Why lodge ye about the wall? v. 22. And I commanded the Levites that they should cleanse themselves,
Fuente: The Popular Commentary on the Bible by Kretzmann
Reader! doth it not strike thy mind while reading this account of the profanation of the sabbath, that there is but too great a resemblance between the days of Nehemiah and the present, in this crying sin of our guilty land. Must not everyone say that will speak the truth, that there never was a period more alarmingly evil in this particular than the present. Oh! ye masters of families! parents of the rising generation! are ye not seriously concerned what judgments of the Lord may follow! and will ye not attempt a reform to prevent a sin big with the most awful evil, both as it concerns the present life and that which is to come. And oh! ye ministers of the sanctuary and faithful magistrates of the people, may the Lord encourage your hearts and hands to follow the bright example of Nehemiah, and to bring back the hallowed sabbaths of the Lord to their original sanctity. Nehemiah’s prayer at the close of this passage for God’s remembrance of him, sweetly explains the sense in which he looked for that remembrance; namely, in the greatness of divine mercy. And where is the greatness of God’s mercy but in Jesus Christ.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
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.
Some treading winepresses on the sabbath day
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.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Nehemiah
SABBATH OBSERVANCE
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.’
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
NASB (UPDATED) TEXT: Neh 13:15-18
15In those days I saw in Judah some who were treading wine presses on the sabbath, and bringing in sacks of grain and loading them on donkeys, as well as wine, grapes, figs and all kinds of loads, and they brought them into Jerusalem on the sabbath day. So I admonished them on the day they sold food. 16Also men of Tyre were living there who imported fish and all kinds of merchandise, and sold them to the sons of Judah on the sabbath, even in Jerusalem. 17Then I reprimanded the nobles of Judah and said to them, What is this evil thing you are doing, by profaning the sabbath day? 18Did not your fathers do the same, so that our God brought on us and on this city all this trouble? Yet you are adding to the wrath on Israel by profaning the sabbath.
Neh 13:15 on the sabbath From Exo 31:14 and Jer 17:19-27, we see the seriousness of the Sabbath-breaking practices which originally were part of the apathy and idolatry that caused the exile!
In this short space of Nehemiah’s return to the Persian court, the offensives against God’s law had reappeared. In the past it was non-Jews who sold produce on the Sabbath (cf. Neh 10:31; Neh 11:16), but now it was the Jews themselves! They flaunted it, even in Jerusalem (cf. Neh 13:16).
Neh 13:16 the men of Tyre See Eze 27:12-36; Eze 28:16. These merchants coming on the Sabbath was first mentioned in Neh 10:31.
Neh 13:17 profaning the sabbath day This VERB (BDB 320 III, KB 319, Peel PERFECT) means to pollute, to defile. It is used often in connection with the Sabbath (cf. Exo 31:14; Isa 56:2; Isa 56:6; Eze 20:13; Eze 20:16; Eze 20:21; Eze 20:24; Eze 22:8; Eze 23:38).
The Mosaic covenant promised blessing for obedience and cursing for disobedience (cf. Deuteronomy 27-29). The first covenant depended on human performance, but the reality of Genesis 3 doomed it from the start. It thereby forms the need for a new covenant based on YHWH’s character and the Messiah’s performance. These Jews should have known and done better:
1. the recent experience of the exile
2. the regular reading of the word of God
3. the godly leadership of Ezra and Nehemiah
Neh 13:18 YHWH’s covenant with all of its blessings was also a great responsibility. Not only for the Israelites, but for the eternal redemptive purposes of God. The Israelites had reaped the consequences of disobedience time and time again (cf. Nehemiah 9), but still each generation rebelled. Herein is the problem of the Mosaic covenant. It depended on human performance which was affected by the fall of Genesis 3.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
winepresses. Hebrew. gath, a wine press; not yekeb, a wine vat.
Fuente: Companion Bible Notes, Appendices and Graphics
Neh 13:15-18
Neh 13:15-18
THEIR WANTON VIOLATION OF THE SABBATH DAY
“In those days saw I in Judah men treading winepresses on the sabbath, and bringing in sheaves, and lading asses therewith; as also with wine, grapes, 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. There dwelt men of Tyre also therein, who brought in fish, and all manner 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 unto them, What evil thing is this that ye do, and profane the sabbath day? 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.”
“There dwelt men of Tyre also therein” (Neh 13:16). It was not contrary to God’s law for foreigners to live in Jerusalem; but, “This, however, was a new fact, and one pregnant with evil consequences.” Men of Tyre had established a colony in Jerusalem; they were not bound by God’s laws, and they no doubt led the way in advocating and encouraging the profanation of the sabbath.
E.M. Zerr:
Neh 13:15. The law against manual labor and secular business on the sabbath day was still in force. But Nehemiah found this was being violated and he rebuked the guilty ones while they were in the act.
Neh 13:16. The violation of the sabbath was not permitted even in the case of the heathen. The evil was made worse by the practice of the Jews, in that they patronized these unlawful transactions.
Neh 13:17-18. Nehemiah did not merely rebuke the ones responsible for the corruption, but called their attention to some history. He reminded them of the punishment that God had brought upon their fathers for just this kind of sin. He accused them of profaning the sabbath, which was done by using the sacred day for worldly purposes.
Fuente: Old and New Testaments Restoration Commentary
a Disobedient and Gainsaying People
Neh 13:15-31
Let us remember to keep perpetual Sabbath in the heart, whatever be our outward life. In this life there is a Sabbath rest for the people of God, Heb 4:9, but we must labor to enter into it, and must set Gods angel of peace to keep the door against all intruders, Php 4:7. Twenty years before, Ezra had dismissed the strange wives, but the evil had risen again. Alas, how sadly do children expose the inconsistencies of their parents, and betray the evil of unequal marriages! We see plenty of this around us; and where there is such a union, the balance is almost certain to turn in favor of the world and against vital godliness, Deu 7:4; 2Co 6:14. Nehemiah did not hesitate to add strong acts to strong words. Josephus says that this expelled priest was Manasseh, and that he went to his father-in-law, Sanballat, who built for him a temple on Mount Gerizim like that at Jerusalem, and that this was the origin of the religious rivalry and hatred between Samaritans and Jews, Joh 4:20. The faithful servant and the dying thief join in the same petition, Neh 13:31. To be remembered by Jesus Christ is enough reward for any of us!
Fuente: F.B. Meyer’s Through the Bible Commentary
treading wine: Exo 20:8-11, Exo 34:21, Exo 35:2, Isa 58:13, Eze 20:13
burdens: Neh 10:31, Num 15:32-36, Jer 17:21, Jer 17:22, Jer 17:24, Jer 17:27
I testified: Neh 13:21, Neh 9:29, Deu 8:19, 2Ch 24:19, Psa 50:7, Jer 42:19, Mic 6:3, Act 2:40, Act 20:21, Gal 5:3, Eph 4:17, 1Th 4:6, Rev 22:18, Rev 22:19
Reciprocal: Gen 2:3 – blessed Exo 20:10 – thy stranger Deu 5:14 – thy stranger Job 39:12 – he Isa 5:2 – a winepress Eze 20:20 – General Amo 8:5 – and the Mar 2:24 – that Joh 5:10 – it is not 2Co 11:29 – and I burn
Fuente: The Treasury of Scripture Knowledge
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 Gods 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
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 {g} I testified [against them] in the day wherein they sold victuals.
(g) I declared to them that God would not allow such transgressors of his law to go unpunished.
Fuente: Geneva Bible Notes
4. The observance of the Sabbath 13:15-22
Nehemiah discovered that foreign merchants were selling goods in Jerusalem on the Sabbath, and that the Jews were also preparing and transporting goods on that holy day. He rebuked both the merchants and the Jewish nobles (cf. Neh 10:31). Furthermore, he locked the city gates on the Sabbath and kept traders from gathering outside and tempting the Jews to buy and sell. He asked God to remember him for his fidelity to the Mosaic Law (Neh 13:22 b).
"In opposing Tobiah’s personal use of a room in the temple precincts, Nehemiah was concerned about honoring holy space; in his anger against those who wanted to make the Sabbath just another day of buying and selling, he wanted to protect holy time." [Note: Holmgren, p. 154.]