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.