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.
