Nehemiah 10:1-39 - Homiletics

A solemn covenant.

The public confession and recital of God's dealings with Israel, recorded in the previous chapter, concluded with a declaration of the making of "a sure covenant," written and sealed. This chapter contains a particular account of the transaction.

I. WHY THE COVENANT WAS MADE .

1. For the reasons contained in the previous confession. "Because of all this" ( Nehemiah 9:38 ).

2. In the hope that so solemn an engagement would greatly aid in insuring their future obedience. Feeling that all that had been said consisted of so many reasons for conformity to the Divine law, they are concerned to adopt what- ever means were likely to secure it. To this end they unite in a solemn public vow, written and sealed, by which they engage, not only to God, but to each other, to obey the Divine laws and maintain the Divine worship. And doubtless such a transaction was adapted to strengthen their good resolutions, and promote the fulfilment of them.

II. BY WHOM IT WAS . MADE , AND IN WHAT MANNER . By all the assembly—priests, Levites, etc; and the whole body of the people, men and women, and their sons and daughters who were of understanding. Included amongst them were "they that had separated themselves from the people of the lands unto the law of God, partly, perhaps, proselytes from the heathen, but including probably the descendants of Israelites who had been left in the land by the Assyrians and Chaldaeans, and had become much mixed up with the heathen (see Ezra 6:21 ).

1. The chiefs of the people affixed their seals to the document ( Nehemiah 10:1-27 ). At their head was Nehemiah himself, as governor; then follow the heads of the priestly and Levitical houses, and after them the chiefs of the laity.

2. The rest of the people signified their solemn assent by an oath with a curse.

III. THE PROMISES OF WHICH IT CONSISTED .

1. A general comprehensive promise of obedience to all the law of God (verse 29).

2. Certain special promises.

Reflections : —

1. The review of the past is adapted to impress on our hearts the duty and wisdom of serving God.

2. In the service of God, the observance of the sabbath and the maintenance of public worship are of the greatest importance. As Divine ordinances, and for the well-being of individuals and families, the Church and the State.

3. All should unite in supporting the worship of God. By contributions, attendance, and endeavors to induce others to attend.

4. Solemn definite engagements are aids to the cultivation and practice of religion. The impressions and purposes of times of peculiar religious feeling may thus become of permanent value. Obligations thus recognised and adopted are more likely to be called to mind in times of temptation. The Christian settles it thus with himself that he is the Lord's, and must not, wilt not, depart from him; must and will serve him in all things. In such a definite settlement are peace and safety. Hence the worth of those ordinances by which a profession of piety is made, and from time to time renewed. To these some have added forms of "covenanting" more resembling that recorded in this chapter. They have put hand and seal to a written document. Dr. Doddridge did this, and in his 'Rise and Progress' recommends the practice and supplies forms for the purpose. The Scottish Covenants present probably the most memorable instances of documents of this kind publicly agreed to, signed by thousands of all classes, and exercising a great and lasting influence on the course of affairs. A definite promise is specially appropriate and useful in respect to outward practices, such as the devoting of a certain proportion of income to religion and charity. The demands for money for the ordinary purposes of life are so numerous and urgent, that the claims of God's cause and of the poor are likely to be very insufficiently met, unless some specific portion be distinctly devoted to them. When this is done, the other branches of expenditure adjust themselves to the income as thus diminished. Care, however, needs to be taken lest vows are made which cannot be kept, and so become a snare and burden to the conscience. They should for the most part be simply promises to do what, apart from them, is incumbent upon us, or to avoid what, apart from them, is wrong, or commonly, if not uniformly, leads us into wrong-doing.

5. It is pleasing when all classes of society unite in solemn acts of dedication of themselves and their property to God, and in arrangements for the maintenance of religion amongst them.

6. General religious excitement and professions are, however, often deceptive. The solemn covenant recorded in this chapter was soon violated (see Nehemiah 13:10-29 ).