1 “On the seals are the names of Nehemiah the governor, the son of Hacaliah, Zedekiah, 2-27 (and 83 others).

28 “The rest of the people, the priests, the Levites, the gatekeepers, the singers, the temple servants, and all who have separated themselves from the peoples of the lands to the Law of God, their wives, their sons, their daughters, all who have knowledge and understanding, 29 join with their brothers, their nobles, and enter into a curse and an oath to walk in God’s Law that was given by Moses the servant of God, and to observe and do all the commandments of the Lord our Lord and his rules and his statutes.

30 We will not give our daughters to the peoples of the land or take their daughters for our sons.

31 And if the peoples of the land bring in goods or any grain on the Sabbath day to sell, we will not buy from them on the Sabbath or on a holy day. And we will forego the crops of the seventh year and the exaction of every debt.

32 “We also take on ourselves the obligation to give yearly a third part of a shekel for the service of the house of our God: 33 for the showbread, the regular grain offering, the regular burnt offering, the Sabbaths, the new moons, the appointed feasts, the holy things, and the sin offerings to make atonement for Israel, and for all the work of the house of our God.

34 We, the priests, the Levites, and the people, have likewise cast lots for the wood offering, to bring it into the house of our God, according to our fathers’ houses, at times appointed, year by year, to burn on the altar of the Lord our God, as it is written in the Law. 35 We obligate ourselves to bring the firstfruits of our ground and the firstfruits of all fruit of every tree, year by year, to the house of the Lord; 36 also to bring to the house of our God, to the priests who minister in the house of our God, the firstborn of our sons and of our cattle, as it is written in the Law, and the firstborn of our herds and of our flocks; 37 and to bring the first of our dough, and our contributions, the fruit of every tree, the wine and the oil, to the priests, to the chambers of the house of our God; and to bring to the Levites the tithes from our ground, for it is the Levites who collect the tithes in all our towns where we labor.

38 And the priest, the son of Aaron, shall be with the Levites when the Levites receive the tithes. And the Levites shall bring up the tithe of the tithes to the house of our God, to the chambers of the storehouse. 39 For the people of Israel and the sons of Levi shall bring the contribution of grain, wine, and oil to the chambers, where the vessels of the sanctuary are, as well as the priests who minister, and the gatekeepers and the singers.

We will not neglect the house of our God.”

A Path To Flourishing

Imagine driving down a country road and coming across a fruitful vineyard. The vines are strong and healthy, the soil is rich and carefully tended, and the grapes are plentiful. Intuitively, you know someone has created this environment. A bountiful vineyard does not happen by accident. Care and attention go into producing flourishing vines.

Now imagine an overrun and atrophied vineyard. The fencing is damaged. The ground is intended. The irrigation is broken. Nothing grows. Nothing is healthy. Intuitively, you know neglect has caused such disrepair.

In our passage, God's people moved into the next stage of renewal. They had already repaired God's city and read God's word (Nehemiah 1-6, 8). Then they responded to God with a day of prayer (Nehemiah 9). That day concluded with a written commitment to God—a commitment we will study today.

During those long hours and days of reading the Bible, Nehemiah's generation had discovered times Israel had flourished and times they had not; times Israel was like a flourishing vineyard, and times they were like a neglected vineyard. And when they didn't flourish, there were common factors, so Nehemiah's generation sought to combat those factors with the commitments they made in this passage.

The general factor they discovered was obedience to God's word. When their ancestors submitted themselves to Scripture, they did well, which is why Nehemiah's generation made a community-wide commitment to obey God once again. Leaders like Nehemiah and Zedekiah, the priests, and various workers who helped with the temple worship all made this commitment (1, 2-27). And it wasn't only the leadership who energetically charged into this new season of obedience—the rest of the people, wives, sons, daughters, and anyone old enough to understand made the an oath to walk in God's Law and observe and do all the Lord's commandments (28, 29).

Three Commitments

But this multi-class, multi-generational covenant was more than a general agreement to obey the word—there were three particular commitments they made that day. Each commitment was part of God's path to flourishing. First, they made a relational commitment—they would no longer practice intermarriage with the peoples of the land (30). Second, they made a chronological commitment—they would again keep the Sabbath and adhere to the entire Sabbath system (31). And third, they made a financial commitment—they would give offerings and tithes to make sure the house of God was not neglected (39).

Their ancestors had seasons of obedience and disobedience to all three commitments. When they'd kept these commitments, they had flourished. Whey they didn't, they fell into disrepair.

All three commitments were good for Nehemiah's generation to make to God. As I said a couple of weeks ago, it was the best they could do. Without the inward aid of the Spirit, however, their commitment would be short-lived, but that doesn't mean their commitment was a bad one.

All three commitments are good for us today. And, because we are under the New Covenant, are given a new nature in Christ, and have the aid of the Holy Spirit within, these are commitments we can keep. When we do, we flourish, so let's consider all three.

1. Relational Commitment

Their History

First, let's consider their relational commitment. They said, "We will not give our daughters to the peoples of the land or take their daughters for our sons" (30). The modern reader might think they were making a racial commitment, but this was actually a religious commitment. One reason we know it was not a racial commitment is because they had just read the Bible, so they had just read about converts who came from other nations and then married into God's covenant community. Moses married an Ethiopian woman. Rahab of Jericho had joined Israel. Ruth the Moabitess married into the Davidic/Messianic line. Nehemiah's generation had read of all these examples, so they knew the nations could submit to and know God.

But what they also saw in Scripture were repeated stories of compromise that started with sex and marriage with people who worshipped other gods. They read of King Ahab's marriage to Jezebel and how she poisoned all of Israel with Ba'al worship. They read of Samson's pursuit of Delilah and how he lost his divine gift of strength as a result. They read of King Solomon's compromise with hundreds of women and how he eventually used Israel's wealth to build temples for their gods.

Wicked Stratagem

They would have seen—as they read the word—a demonic strategy at play against them. Whenever the enemy of their souls got them into relational compromise, they became fruitless.

One example of this occurred during Moses' day, in the wilderness, before they'd entered the Promised Land. The people passed through Moabite territory, and the king of the Moabites feared them. He hired a sorcerer named Balaam with hopes he would put a hex on Israel. But, through the tried three times, since they were God's chosen people, he couldn't (Numbers 22-24). At a loss for how to defeat Israel, Balaam resorted to giving counsel to Moab's king (Numbers 31:16). He told him to send his young women to offer themselves to the Israelite men (Numbers 25). When many Israelites engaged in sexual sin and compromise, God's discipline broke out on them. They were struck because of their sin.

Time and time again, stories like these repeated themselves in Israel's story. These stories might feel archaic to us, but can't we see a similar wicked strategy at play in our modern time? Doesn't it seem as if the enemy of our souls is doing everything he can to generate sexual confusion and compromise with the goal of breaking down the family?

And our society is ripe for this deception, partly because we have a highly individualistic view of the world. In societies that are more communal in nature, individuals think long and hard about how their actions will impact everyone else. And everyone else has a right to think about the actions of others. But in an individualistic society, we delude ourselves into thinking what we do behind closed doors has no impact on anyone but ourselves. But shattered families, fatherless children, abused men and women, and strained social support systems all beg to differ. What you do impacts your community. Nehemiah's generation understood this from the word, so they made a commitment to relational obedience to God.

Healthy Perspective

One might wonder, however, if such rules apply today. Someone might ask, "Is it wrong to marry a nonbeliever today? Is it wrong to live with or sexually engage someone before marriage today? Is it wrong to enjoy the hook-up culture I live in?"

Yes, biblically, all these things are wrong. But they are also unwise. This is why God declares them as wrong—because they are unwise. They all hurt society—both the society of the church and society at large. And they are not a wise way to live—for instance, I can't imagine choosing to raise my children with someone who didn't have Christ as Lord. It is one thing to remain faithful to an unbelieving spouse after you've found Christ, but to be a believer who knowingly enters into a relationship with a nonbeliever is unwise. The two of you will have—often diametrically opposed—ways of looking at the world.

Paul said:

2 Corinthians 6:14 — 14 Do not be unequally yoked with unbelievers. For what partnership has righteousness with lawlessness? Or what fellowship has light with darkness?

None of this is meant to be a snobbery or hatred of those who haven't yet submitted to Christ. But we are talking about building a life and the society of the church. By introducing compromise, your life and your church are weakened.

When John wrote the book of Revelation, he started with seven letters from Jesus to seven churches. Two of the seven churches—the churches at Pergamos and Thyatira—were overcome with sexual and relational compromise (Revelation 2:12-29). It killed their fruitfulness. They could have flourished, but not with that level of compromise going on. They needed to repent, let God be their Lord, and obey his word regarding their sex lives.

The Power Of Sex

This part of my talk might bother some of you. You might chafe at the idea the Bible or Christianity or your friendly neighborhood pastor would have any right to comment on your sex life. But please consider all the sexual hurt people experience today.

I am not trying to deny for a moment that sex and romance are only enjoyable in the confines of marriage. There's a reason people engage in all forms of sexual activity outside marriage. Nor am I saying marriage is a magic pill that makes sex enjoyable. Plenty of married couples can attest to pain or difficulty in that part of their marriage.

What I am saying is that the God of the universe knows our design. He made us and, contrary to popular opinion, he invented sex. He made it good, exhilarating, and powerful—so powerful that only covenantal marriage can handle its full force. To sexually experience someone without a lifelong commitment to them will give you a small taste of what could be.

But the best sexual experiences require safety, freedom, a long-term exploration. Only in the covenant of marriage can the safety, freedom, and long-term exploration that makes sexual experiences come alive happen. Anyone can play at the base of a majestic mountain, but only those who climb to its heights can truly enjoy the fullness of its beauty. So it is with sex—many play at the bottom of a mountain, but only marriage provides the pathway up romantic love's glorious mountain.

So the people made a relational commitment to keep themselves separate from unholy alliances that would bring them into compromise. They realized this was a major part of God's pathway to flourishing. This commitment is a significant step for those seeking renewal today—make the same commitment. Decide that your life—relationally, sexually, and romantically—will be different. Be willing to hold to a different standard and watch what God does!

2. Chronological Commitment

Their History

Second, let's consider their chronological commitment. This is my way of talking about the way they would spend their time. They said, "And if the peoples of the land bring in goods or any grain on the Sabbath day to sell, we will not buy from them on the Sabbath or on a holy day. And we will forego the crops of the seventh year and the exaction of every debt." (31).

The Sabbath was an ancient way God marked them as his people. After creating for six days, on the seventh day, God rested from his works he had done (Genesis 2:2). And after Israel had worked over 400 years in Egypt without a day off, God set them free and immediately gave them every Saturday to rest. Not only were they to take every seventh day off, but they were also to let their fields rest every seventh year. And, as Nehemiah's generation read the word, they would have been reminded that their ancestors had ignored this Sabbath system for 490 years. This meant their fields had skipped their rest year seventy times, so God sent them into captivity for seventy years in Babylon as a way to get the land its rest (Jeremiah 25:12). So Nehemiah's generation decided that keeping the Sabbath was another God-designed pathway into flourishing.

But why was the Sabbath such an important attribute of God's people? Why was it always at the tip of the spear of their obedience or disobedience? Why was it such a big deal?

First, the Sabbath reminded them they were God's people. While the nations around them bought and sold on Saturdays, Israel did not. And since they all stopped together, every town and village ground to a halt every seventh day. With their land transformed like that every Sabbath, they saw afresh that they belonged to God. And when we take a day for worship each week, it stands as an opportunity to be reminded who we are before God.

Second, the Sabbath gave them a weekly chance to declare God's lordship over their lives. Each time they kept the Sabbath, they were announcing to God and themselves that he was the Lord of their lives. And, when we take a day for worship each week, it is a weekly opportunity to declare God is our Lord.

Third, the Sabbath taught them to respect the limits of their humanity. They didn't have the strength to work well every day and still flourish. When they did work every day—in Egypt—they did anything but flourish. But they had limits, and the Sabbath would remind them of those limits. And, when we take a day for worship each week, we declare to God and ourselves that we have limits.

Fourth, the Sabbath forced them into more dependence on God. Rather than work on Saturday, the people had to trust God would take care of their needs. What they could have earned by working on the seventh day, God would have to supply. And, when we take a day for worship each week, we are giving God a chance to provide for our needs.

Fifth, the Sabbath elevated the work ethic of the nation. Some need a control to keep them from working every day, and others need a nudge to help them realize what the other six days are for—work! And, when we take a day for worship each week, our work on the other six days each week improves.

Sixth, the Sabbath made them distinctive from the nations. No one else behaved this way. There were thousands of ways Israel was called to be different, but the Sabbath was one of the first of those thousands. To keep the Sabbath made standing out in other areas more routine. And, when we take a day for worship each week, we set a pattern for being distinct and, when needed, different from our society.

Seventh, the Sabbath had a way of centering them afresh onto God. With time for quiet reflection, Scripture reading, and enjoyment of creation, family, and relationships, the people could get recentered every Saturday upon God their Maker. And, when we take a day for worship each week, we give ourselves away to recenter on our Maker as we think about him, enjoy his creation, and stop to enjoy the relationships he's given us.

So Nehemiah's generation, after reading of the Sabbath's importance in the Bible, committed to it once again.

Healthy Perspective

Now, given everything I've just said, comparing the Sabbath to the church's method of reserving a day for worship each week, you might be wondering if I think the Sabbath is required for Christians. I do not. As Paul said, "One person esteems one day as better than another, while another esteems all days alike. Each one should be fully convinced in his own mind" (Romans 12:5). I will say that—as for my personal conviction—I am fully convinced in my own mind. For me, the Lord's day, Sunday, is a day that belongs to God.

But the reason I drew some parallels between the ancient Saturday Sabbath and the modern Sunday Lord's Day is that I want you to consider the benefits. To stand reminded you belong to God, to declare God's Lordship of your life, to respect the limits of your humanity, to more deeply depend on God, to be trained to work hard when it's not time for rest, to be distinct from our society, and to be centered afresh on God are all beautiful benefits of committing to Sunday worship.

So, like Nehemiah's generation, and by the power of the Spirit, make the commitment of your time to God. As I've said before, give him the first hour of your day and the first day of your week and watch what he does.

If you do, I think you will see Daniel-like results. As a young man in Babylon, he objected to eating what the king served since so much of the menu was not kosher for Jews. So they let Daniel try out his kosher diet for ten days to see what would happen. And he turned out fatter and healthier than everyone else! (see Daniel 1:8-21) I think you will discover the same will happen to you if you commit to a regular day of worship each week. You will end up healthier than others, because this is party of God's path to flourishing. So come, worship, give, serve, and then fellowship—make a day of it and watch what God does!

3. Financial Commitment

39 We will not neglect the house of our God.

Their History

Finally, let's consider their financial commitment. This part of their covenant took up the bulk of their written contract—they would do all they could to fund the worship in the temple. The priests, offerings, and sacrifices all cost something, and they committed to pay for it all. The bottom line of this commitment is found in their closing sentence: "We will not neglect the house of our God" (39).

This neglect is what they'd discovered in their distant and recent history. There were long periods when the Bible had been forgotten or when most of the tribes didn't even go to Jerusalem's temple for worship. And, in more recent years, the temple hadn't been prioritized as it should. To their parent's and grandparent's generation, God spoke throuhg prophet Haggai and said:

Haggai 1:2, 4 — 2 "These people say the time has not yet come to rebuild the house of the LORD.” 4 “Is it a time for you yourselves to dwell in your paneled houses, while this house lies in ruins?"

So Nehemiah's generation made this third major commitment. Their worship cost money, so they decided to dedicate all the finances required to worship God in his temple. And, though we don't have a temple to maintain, their generosity unfolded in a few ways that pertain to modern believers.

Planned Giving

First, their giving was planned. They decided that every year they would pay the temple tax (32). This planned, annual contribution would help buy the showbread and various other offerings that were given to God each day, every Sabbath, and during various feasts (33). And they also made plans for all the offerings and all the tithes that would help the temple flourish. They would save up their resources in the chambers of the temple (38).

Paul told the Corinthian church to regularly plan a financial gift for the church in Jerusalem (1 Corinthians 16:1-4). He said:

1 Corinthians 16:1-2 (ESV) — 1 Now concerning the collection... 2 on the first day of the week (Sunday), each of you is to put something aside and store it up, as he may prosper, so that there be no collecting when I come.

And this planned giving in both the Old and New Testaments is a wise pattern to follow. Don't let your giving be sporadic and haphazard, but intelligent and planned. Make your giving a line item in the budget.

Boring Giving

Second, their giving was boring. What I mean is that some of their giving was for exciting things, but much of it was for boring things. Bread (33). Grain (33). Firewood for the alter (34). I think we can relate. It is much more exciting to give to someone in the church who's helping Ukrainian refugees than it is to contribute to the church's electric bill.

But this is part of worship—the mundane everyday stuff might not be exciting, but it's important. And God sees all types of giving.

Quality Giving

Third, their giving was high quality. They brought God the firstfruits of their crops and the firstborn of their families and livestock (35-36). They brought the first of dough, wine, and oil, vital gifts that helped the priests perpetuate worship in the temple. Sometimes these firstfruits and firstborn gifts were brought directly to God. Other times they gave cash donations in place of the actual offering, as was the case with their firstborn sons.

This high-quality giving is an important template for giving to God today. We are often tempted to give him less than the best or most important, but God is worthy of our best.

The Tithe?

As with the Sabbath, many of you might wonder if I believe Christians are required to tithe—give a tenth of their income—today. I do not think so, with reservations. Abraham tithed before Israel's Law was introduced, so when Jesus fulfilled Israel's Law maybe he wasn't fulfilling the tithe requirement (Genesis 14:20). And Jesus affirmed the tithe to the religious leaders of his day by telling them they should have both tithed and practiced justice and mercy (Matthew 23:23). So the tithe is harder for me to dismiss than the Sabbath requirements. And, as a practical matter, tithing is a great goal for a believer. I have seen its benefits many times up close and personal.

But the New Testament presents a way of life beyond the tithe—one where Christians are as generous as humanly possible. So to say Christians are required to tithe might come up short. Instead, we should be as giving as we can because it all belongs to God anyhow.

And the New Testament pattern is to joyfully, cheerfully, and regularly invest in God's kingdom and gospel work (1 Corinthians 16:1-4, 2 Corinthians 8-9). We are to plan to give, give proportionally to how God has blessed us, and keep it as a private matter before God (1 Corinthians 16:1-4, Matthew 6:1-4). And the New Testament seems to suggest God will provide for you as you invest in his kingdom. As Paul said:

2 Corinthians 9:6–8 — 6 The point is this: whoever sows sparingly will also reap sparingly, and whoever sows bountifully will also reap bountifully. 7 Each one must give as he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giver. 8 And God is able to make all grace abound to you, so that having all sufficiency in all things at all times, you may abound in every good work.