Nehemiah 13:15 - Meaning and Application

Here is another example of the blessed reform that Nehemiah led. He restored proper Sabbath keeping and upheld the authority of the fourth commandment. This was a very good work for the house of God and its service, because when holy time is ignored and treated lightly, it is no surprise if all holy duties are neglected.

First, he exposed the abuse. The law of the Sabbath was strict and often stressed, and rightly so, because religion never holds first place when Sabbaths are trampled underfoot. Yet Nehemiah found that even in Judah, among the people to whom the Sabbath had been given as a sign, this law was being badly broken. His own eyes gave him the evidence. Rulers who want to do their duty well should, as much as they can, see things for themselves and carefully search out what is evil.

To his great sorrow, he found that the Sabbath was being profaned everywhere, even in Jerusalem, the holy city that had recently been dedicated to God. The farmers trod their winepresses and brought in grain on that day (Nehemiah 13:15), though God had clearly commanded that during plowing time and harvest they were to rest on the Sabbaths (Exodus 34:21). They likely thought they had extra freedom during busy seasons and that God would excuse it. The carriers loaded their donkeys with all kinds of burdens and made no fuss about it, even though the law required the animals to rest too (Deuteronomy 5:14) and forbade carrying burdens on the Sabbath day (Jeremiah 17:21).

Then the traders, merchants, and small sellers, men from Tyre, that well-known trading city, sold all kinds of goods on the Sabbath day (Nehemiah 13:16). The people of Judah and Jerusalem had so little grace that they bought from them and encouraged them to turn the Lord’s day into a market day, against the fourth commandment, which forbids doing any kind of work. No wonder religion declined and morals grew corrupt among them when they forsook the sanctuary and profaned the Sabbath.

Next, Nehemiah set about reforming the abuse. Those who care about God’s honor cannot stand to see his Sabbath dishonored. Notice how wisely he acted in his zeal for the Sabbath. He first testified against those who were profaning it, both here and again in Nehemiah 13:21. He did more than show his own dislike. He worked to convince them that it was a serious sin and showed them what God’s word said against it. He would not punish them until he had first made the evil plain.

He also reasoned with the rulers about it and called the nobles of Judah to account, contending with them (Nehemiah 13:17). Great men are not too high to be corrected by those whose duty it is to rebuke them. In fact, they should be corrected first, because of the influence they have on others. He charged them, “What is this evil thing that you are doing?” They may not have carried grain or sold fish themselves, but they allowed others to do it and did not use their authority to stop them. In that way they made themselves guilty, as rulers do when they bear the sword in vain. They also gave a bad example in other matters. If the nobles allowed themselves sports, recreation, idle visits, or idle talk on the Sabbath, then business people in town and country would feel free to profane it with worldly work, since that would seem more acceptable. We must answer for sins that others are led into by our example.

He also charged the rulers with the fact that this was an evil thing, because it came from deep contempt for God and for their own souls. Then he reasoned with them from history and Scripture (Nehemiah 13:18). He showed them that breaking the Sabbath was one of the sins for which God had already brought judgment on them. If they would not learn from that warning and went back to the same sins, they had good reason to expect more judgment. “You are bringing more wrath on Israel by profaning the Sabbath.” Ezra had reasoned the same way: if we break your commandments again, will you not be angry with us until you destroy us? (Ezra 9:14).

He then worked to prevent further profaning of the Sabbath, because he aimed at reform, not punishment. If he could correct them, he would not punish them. If he did punish them, it was only so that he might reform them. This gives rulers a model: they should be firm and wise, using restraint before they have to use force.

He ordered the gates of Jerusalem to stay shut from the evening before the Sabbath until the morning after, and he placed his own servants, men he trusted for their care, courage, and honesty, at the gates (Nehemiah 13:19). Their job was to keep burdens from being brought in on the Sabbath, or late the night before, or early the morning after, so that Sabbath time would not be cut short. Those who came in to worship at the temple courts were no doubt allowed to pass through, but no one who came to sell goods was admitted. The merchants were forced to stay outside the city (Nehemiah 13:20), where they no doubt wished the Sabbath would end quickly so they could sell their grain.

He also warned those who came with goods to the gates and pressed for entry. He told them that if they came again, he would lay hands on them (Nehemiah 13:21). That warning kept them from coming again. If reformers are firm, they can do far more against bad habits than they may think. Sin that is merely tolerated grows bold and ignores advice and rebuke. But it can be made afraid when rulers become a terror to evil. The king who sits on the throne of judgment scatters away all evil with his eyes.

Then he charged the Levites, the temple workers from the tribe of Levi, to help in keeping the Sabbath holy. He told them to cleanse themselves first, so they would set a good example for the people, and to have some of their number guard the gates (Nehemiah 13:22). Since he and his servants would soon return to the royal court, he left this responsibility with men who could remain there, so that the Sabbath would be honored not only while he was present, but also after he was gone. A reform like this is most likely to last when rulers and ministers join together.

Nehemiah’s courage, zeal, and wisdom in this matter are recorded for us to imitate. We have good reason to think the change he brought was lasting, because in our Savior’s time the Jews had swung to the opposite extreme and became overly strict about the ceremonial side of Sabbath keeping. He closes this section with a prayer (Nehemiah 13:22). His request is simple: “Remember me,” like the thief on the cross said, “Lord, remember me.” That is enough. God’s thoughts toward us are very precious (Psalm 40:5). He adds, “Spare me.”

He is so far from thinking that what he has done deserves a reward by strict justice that he urgently asks God to spare him. This is like Jeremiah’s prayers, “Do not take me away in your patience” (Jeremiah 15:15), “Do not correct me in anger” (Jeremiah 10:24), and “Do not be a terror to me” (Jeremiah 17:17). The best believers, even when they do their best, still need mercy that withholds punishment, because no one is righteous and does good without sinning.

The reason he gives is this: “According to the greatness, or the abundance, of your mercies.” When we come before God, we must depend on his mercy, not on any merit of our own.