How does Nehemiah go to work? Does he shrink from giving offence, or hurting people's feelings, or calling things by their right names? No, he feels his nation have sinned; the disease of sin is spreading, mortification is setting in, nothing will do but strong measures. The offending members must be cut off, that the whole body may be saved.

He begins first with the temple. Going into the inner court, and taking with him a band of his faithful servants, he throws open the door of the great store-chamber and begins his work. Indignantly he bids his servants to clear out all Tobiah's goods, nay, he himself gives a helping hand, and leads them in the work. The grand divans, the elegant cushions, the elaborate mats, the bright-coloured curtains are all dragged out and cast forth outside. And then, when the great chamber is empty he has it thoroughly cleaned and purified and put in order, to receive again the temple vessels and stores.

A strong measure certainly, but a very necessary one. If Nehemiah had stopped to think what Tobiah might happen to say the next time he came to Jerusalem, or if he had held back because he was afraid of hurting the feelings of Eliashib the high priest, the sin would never have been stopped, the temple would never have been cleansed.

St. Paul tells all those who are Christ's, that they themselves are G.o.d's temple.

'Know ye not that ye are the temple of G.o.d, and that the Spirit of G.o.d dwelleth in you? If any man defile the temple of G.o.d, him shall G.o.d destroy; for the temple of G.o.d is holy, which temple ye are.'

Ye are the temple of G.o.d, you yourself G.o.d's dwelling-place. Examine then the secret chambers of your heart. Are any of Tobiah's goods there?

Is there any secret sin hidden away in your heart?

If so, be your own Nehemiah; cleanse the chamber of your heart, or rather cry unto G.o.d to do it for you.

'Cleanse Thou me from secret faults.'

This is an all-important matter, for, unless the hidden sin is removed, you will receive no answer to your prayers, and therefore to attempt to pray is useless.

'If I regard iniquity in my heart, the Lord will not hear me.'

Then, too, the Holy Spirit will be grieved and will cease to move you, and without His help you can do nothing; He cannot inhabit that temple in the secret chambers of which is to be found cherished sin.

In such a case nothing but strong measures will avail. That sin must be given up, or your soul will be darkened; that chamber must be cleansed, or the holy presence of the Lord cannot remain.

Do you say, It is hard to give it up, to clear it out; it has become a second nature to me, and I know not how to rid myself of it?

Surely it is worth making the effort, however much pain and suffering it may cause. Amputation, however much agony it may entail, is necessary if mortification has set in.

'If thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into h.e.l.l. And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into h.e.l.l.'

The first evil has been dealt with and cleared away, Tobiah and his goods have been cast out of the temple. Nehemiah now pa.s.ses on to the next thing which had so greatly shocked him on his arrival in Jerusalem, namely, the neglect on the part of the people with regard to the payment of what was due from them for the temple service.

Again Nehemiah takes strong measures. He calls together the rulers, as the leaders and representatives of the rest, and he gives them very strongly his mind on the subject. No smooth words or gentle hints will do. He tells us, 'I contended some time with them' (that is, I reproved them and argued with them), 'and I said, Why is the house of our G.o.d forsaken?'

Then, without waiting for a response to his appeal, he sends round to all the Levites and singers, bidding them with all haste to come up to the temple and to take up their work again. And the people, seeing he was determined, and that there was no possibility of his allowing the matter to drop, came also, bringing with them the corn, and the wine, and the oil, with which once more to fill the empty chamber.

'Then brought all Judah the t.i.the of the corn and the new wine and the oil unto the treasuries.'

And, in order to prevent such a thing ever happening again, Nehemiah appointed treasurers to look after the temple stores. Eliashib the high priest had been the store-keeper before, xiii. 4, but he had shown himself unworthy of his office. Four men are accordingly chosen to collect the stores, and afterwards to deal them out to the priests and Levites. One is a priest, one a Levite, one a layman of rank, and the fourth a scribe, ver. 13. Nehemiah tells us why he selected these four men. 'They were counted faithful,' and as faithful men they could be thoroughly depended upon.

Now, having set the temple in order, Nehemiah proceeds to fight the battle with regard to the observance of the Sabbath.

Again he uses strong measures. He once more speaks strongly and hotly to the n.o.bles, for they had led the van in Sabbath desecration. They liked the freshest fruit and the daintiest dishes for their Sabbath feast, and they had, therefore, encouraged the market-people to go on with their Sabbath trade. Then, as now, there were plenty of people who, for their own self-pleasing, were ready to argue in favour of the loose observance of the fourth commandment.

Nehemiah reminds the n.o.bles that the destruction of Jerusalem, the overthrow of that very city which they were taking so much trouble to rebuild, had all been brought about through desecration of the Sabbath day.

For what message had Jeremiah brought their fathers?

'If ye will not hearken unto me to hallow the Sabbath day, and not to bear a burden, even entering in at the gates of Jerusalem on the Sabbath day; then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched.'

G.o.d's word had come true. Their fathers, despising the warning, had continued to break the Sabbath, and Nebuchadnezzar had burnt and destroyed the very gates through which the Sabbath burdens had been carried. What safety, then, could they hope for now, how could they expect to keep their new gates from destruction, if they followed in the footsteps of their fathers, and did the very thing that G.o.d, by the mouth of Jeremiah, condemned?

'Then I contended with the n.o.bles 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 G.o.d bring all this evil upon us, and upon this city? yet ye bring more wrath upon Israel by profaning the Sabbath.'

But though Nehemiah began by rebuking the n.o.bles, he did not stop here.

He took up the matter with a high hand. He commanded the gate-keepers to shut the gates on Friday evening, about half-an-hour earlier than usual.

On other nights they were shut as soon as the sun had set, but now Nehemiah orders them to close the gates on Friday evenings, so soon as the shadows began to lengthen and the day was drawing to a close. They were also, in future, to be kept shut the whole of the Sabbath, so that no mules, or donkeys, or camels, or other beasts of burden, might be able to enter the city on the holy day.

The little gate, inside the large gate, by means of which foot-pa.s.sengers might enter and leave the city, was left open, in order that people living in the country villages round might be able to come into the city to attend the temple services. But at this smaller gate Nehemiah took care to place some of his own trusty servants, and gave them strict instructions to admit no burdens, no parcel, no goods of any kind into the city on the Sabbath day, xiii. 19.

Very naturally, the merchants and the salespeople did not like this.

They did a good stroke of business on the Sabbath day, and would not lose their large profits without a struggle. Accordingly, what do we find them doing? They were refused admittance into the city, so they set up their stalls outside the walls. If the Jerusalem people could not buy of them, because of that strait-laced, narrow-minded Nehemiah, still the country people who came in to attend the temple services could purchase at their stalls on their way home. They might thus maintain a certain amount of their Sabbath business, and secure at least a portion of their Sabbath gains. Not only so, but surely many Jews from the city itself, as they strolled through the gates on the day of rest, might pa.s.s by their stalls, and, in the conveniently loose folds of their robes, many, even of these inhabitants of Jerusalem, might conceal a pomegranate, or a melon, a piece of fish, or a bunch of grapes, a handful of figs, or a freshly-cut cuc.u.mber, and might easily escape detection by Nehemiah's servants, standing at the gate.

Nehemiah, seeing this state of things, feels that once again strong measures are required. He must make a clean sweep of these traders at once. So, going out to them, he gives them warning that they will be arrested and imprisoned the very next time that they come within sight of the city on the Sabbath day.

'So the merchants and sellers of all kind of ware lodged without Jerusalem once or twice. Then I testified unto them: Why lodge ye about the wall? If ye do so again I will lay hands on you.'

That put a stop to it.

'From that time forth came they no more on the Sabbath.'

Then, from that day, Nehemiah held the Levites responsible for the strict observance of this rule. His own servants had guarded the gates in the first emergency, now he bids the Levites to take their place, and to do all in their power to enforce and to maintain the sanct.i.ty of the holy day.

Surely we need a Nehemiah now-a-days, we need some of his strong measures to stop the growing disregard of the Sabbath, which is creeping slowly but surely like a dark shadow over this country of ours. We need a man who will not be afraid of being called strait-laced, or narrow-minded, or peculiar, or Jewish, or Puritanical, but who will speak his mind clearly and decidedly on such an all-important point, and who will not hesitate to use strong measures to put down the Sabbath-breaking and the utter disregard of G.o.d's law, which is threatening the ruin of our beloved country.

Let each of us ask himself or herself, What am I doing in this matter?

How do I keep the Sabbath myself? G.o.d asks for the whole day; do I give it to Him, or do I spend the best of its hours in bed? Am I careful not to please myself on the Lord's Day, or do I think it no shame to amuse myself on that day as I choose, by travelling, by light reading, or by any other means that I have within my disposal? Am I anxious to dedicate the day wholly and entirely to G.o.d, setting it apart entirely for His service, and looking upon it as a foretaste of the great and eternal Sabbath that is coming?

And, if I myself keep and reverence G.o.d's Sabbath, do I see that those over whom I have influence are doing the same? Am I anxious that my children, my servants, the visitors who come to see me, all who are in my home on the Lord's Day should do the same? Do I help them by every means in my power? Do I strive that in my home at least G.o.d shall have His due?

And if in my home the Sabbath is observed, what am I doing with regard to it outside, in my own town, or village, amongst my acquaintances, companions, and friends? Am I doing all I can, using all the influence G.o.d has given me, to lead others to reverence and observe the holy day?

And my country, dear old England; am I praying day by day that her glory may not depart, that her sun may not go down because of desecration of the Sabbath day? The old promise holds good still; it is true of individuals, of families, and of nations.

'If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honourable; and shalt honour Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own word: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth.'

'FOR THE MOUTH OF THE LORD HATH SPOKEN IT.'

CHAPTER XV.

The Oldest Sin.

We have all read the adventures of Robinson Crusoe, and we have all pitied the man, alone on a desert island, alone without a friend, without a single companion, never hearing any voice but his own, being able to exchange thoughts with no one, alone, solitary, desolate.