Chapter commentary
Nehemiah Chapter 12
서론
Untitled
繁體中文
English original
In this chapter are preserved upon record, I. The names of the chief of the priests and the Levites that came up with Zerubbabel, Ne 12:1-9. II. The succession of the high priests, Ne 12:10,11. III. The names of the next generation of the other chief priests, Ne 12:12-21. IV. The eminent Levites that were in Nehemiah's time, Ne 12:22-26. V. The solemnity of dedicating the wall of Jerusalem, Ne 12:27-43. VI. The settling of the offices of the priests and Levites in the temple, Ne 12:44-47.
1-26
The Priests and Levites That Returned (444 BC)
繁體中文
歸回的祭司和利未人（公元前444年）
¹ 同着撒拉鐵的兒子所羅巴伯和耶書亞回來的祭司和利未人記在下面：西萊雅、耶利米、以斯拉、
² 亞瑪利亞、瑪鹿、哈突、
³ 示迦尼、利宏、米利末、
⁴ 易多、近頓、亞比雅、
⁵ 米雅民、瑪底雅、璧迦、
⁶ 示瑪雅、約雅立、耶大雅、
⁷ 薩督、亞木、希勒家、耶大雅。這些是耶書亞的時候作祭司首領和他們弟兄的首領。
⁸ 利未人有耶書亞、賓內、甲篾、示利比雅、猶大、瑪他尼；瑪他尼和他的弟兄管理稱謝的事。
⁹ 又有八布迦和烏尼，他們的弟兄在他們對面站着供職。
¹⁰ 耶書亞生約雅金，約雅金生以利亞實，以利亞實生約雅達，
¹¹ 約雅達生約拿單，約拿單生押杜亞。
¹² 在約雅金的時候，祭司作族長的有西萊雅族有瑪基雅；耶利米族有哈拿尼雅；
¹³ 以斯拉族有米書蘭；亞瑪利亞族有約哈難；
¹⁴ 米利古族有約拿單；示巴尼族有約瑟；
¹⁵ 哈琳族有押拿；米拉約族有希勒家；
¹⁶ 易多族有撒迦利亞；近頓族有米書蘭；
¹⁷ 亞比雅族有細基利；米拿憫族、摩亞底族有毗太；
¹⁸ 璧迦族有沙母亞；示瑪雅族有約拿單；
¹⁹ 約雅立族有瑪太乃；耶大雅族有烏西；
²⁰ 薩來族有迦萊；亞木族有希伯；
²¹ 希勒家族有哈沙比雅；耶大雅族有拿坦業。
²² 至于利未人，當以利亞實、約雅達、約哈難、押杜亞的時候，他們的族長記在冊上；波斯王大流士在位的時候，祭司也記在冊上。
²³ 利未的兒子、族長也都記在冊上，直到以利亞實的兒子約哈難的時候。
²⁴ 利未人的首領是哈沙比雅、示利比雅、甲篾的兒子耶書亞，與他們的弟兄對面站着，照着神人大衛的命令，一班一班地讚美感謝。
²⁵ 瑪他尼、八布迦、俄巴底亞、米書蘭、達們、亞谷是守門的，看守庫房的門檻。
²⁶ 這些人是在耶書亞的兒子約雅金的日子，也是在省長尼希米和祭司文士以斯拉的日子。
此處記載了許多祭司和利未人的名字，以及不多其他的事——他們在歸回的猶太人中是當代傑出的人物。尼希米為何在此處插入這份名冊，並未說明，也許是要使這些好人長久被記念，使後人知道他們在神之下，應當感謝誰使他們中間的信仰得以快樂地復興和重建。如此，我們也當為那應許的成就盡一份力：「義人必被永遠记念」（詩 112:6）。願義人的记念成為有福，永遠長存。忠心的傳道人為我們「說過神的道」（來 13:7），记念我們的引導者，仍是我們對他們當盡的本分。也許這也是為激勵他們的後裔——那些繼承祭司職分和尊榮的人——去效法他們先祖的勇氣和忠心。知道我們敬虔的祖先和前人是怎樣的人，好從中學習我們當怎樣的人，這是好的。此處我們看到：1. 最先從巴比倫上來的祭司和利未人的名字，那時耶書亞是大祭司。耶利米和以斯拉被列在首批之中（Ne 12:1），但據推測，不是先知耶利米，也不是文士以斯拉；前者的聲名遠在之前，後者則在其後一段時間，雖然兩人都是祭司。論到其中一位利未人，經上說（Ne 12:8）他「管理稱謝的事」，就是受託確保稱謝的詩篇在聖殿中按時、合宜地恆常歌唱。利未人在他們的班次中守更，彼此輪替，正如弟兄、同工、同袍當如此行。2. 波斯帝國期間大祭司的世系，從恢復之時的大祭司耶書亞（或耶穌），直到押杜亞（或押杜斯）——他就是亞歷山大大帝在征服推羅之後來到耶路撒冷時的大祭司，亞歷山大對他大加尊敬，因他穿着祭司禮服迎接他，又向他指出了但以理關于他征服的預言。3. 下一代祭司中作首領的、在約雅金時代活躍的人，是首批的兒子。當留意，我們有理由承認神對他教會的恩惠和眷顧：一代傳道人過去，另一代又來。在 Ne 12:1-11 等處被記為當代傑出人物的，在 Ne 12:12-24 等處又被再次提到——雖然若干部分名字略有變化——只有兩人例外，因為他們都有同樣傑出的兒子：這是罕見的例子，二十位好父親身後留下二十位好兒子（這裏有這麼多），填補了他們的位置。4. 下一代的利未人，或更確切地說較後的一代；因為前面提到的那些祭司是在大祭司約雅金的日子興旺的，這些利未人則是在以利亞實的日子（Ne 12:22）。也許「那時」上述祭司家族開始退化，第三代不如前兩代；但神的工作絕不會因缺少器皿而中止。那時一代利未人被興起，「被記為族長的首領」（Ne 12:22），他們對教會的利益格外有貢獻，而他們的服事不因只是利未人——較低等級的傳道人——而對神或對他的百姓稍有減損。以利亞實大祭司既與多比雅結親（Ne 13:4），其餘的祭司便漸漸懈怠；但那時利未人卻顯得更為熱心，這從以下可見：如今從事講解（Ne 8:7）和禱告（Ne 9:4-5）的全是利未人，不是祭司——所看重的是他們個人的資格，過于他們的等級。這些利未人有些是歌唱的（Ne 12:24），「讚美感謝」，有些是守門的（Ne 12:25），「看守庫房的門檻」，兩者都是照着大衛的命令。
English original
The Priests and Levites That Returned (444 BC)
¹ Now these are the priests and the Levites that went up with Zerubbabel the son of Shealtiel, and Jeshua: Seraiah, Jeremiah, Ezra,
² Amariah, Malluch, Hattush,
³ Shechaniah, Rehum, Meremoth,
⁴ Iddo, Ginnetho, Abijah,
⁵ Miamin, Maadiah, Bilgah,
⁶ Shemaiah, and Joiarib, Jedaiah,
⁷ Sallu, Amok, Hilkiah, Jedaiah. These were the chief of the priests and of their brethren in the days of Jeshua.
⁸ Moreover the Levites: Jeshua, Binnui, Kadmiel, Sherebiah, Judah, and Mattaniah, which was over the thanksgiving, he and his brethren.
⁹ Also Bakbukiah and Unni, their brethren, were over against them in the watches.
¹⁰ And Jeshua begat Joiakim, Joiakim also begat Eliashib, and Eliashib begat Joiada,
¹¹ And Joiada begat Jonathan, and Jonathan begat Jaddua.
¹² And in the days of Joiakim were priests, the chief of the fathers: of Seraiah, Meraiah; of Jeremiah, Hananiah;
¹³ Of Ezra, Meshullam; of Amariah, Jehohanan;
¹⁴ Of Melicu, Jonathan; of Shebaniah, Joseph;
¹⁵ Of Harim, Adna; of Meraioth, Helkai;
¹⁶ Of Iddo, Zechariah; of Ginnethon, Meshullam;
¹⁷ Of Abijah, Zichri; of Miniamin, of Moadiah, Piltai;
¹⁸ Of Bilgah, Shammua; of Shemaiah, Jehonathan;
¹⁹ And of Joiarib, Mattenai; of Jedaiah, Uzzi;
²⁰ Of Sallai, Kallai; of Amok, Eber;
²¹ Of Hilkiah, Hashabiah; of Jedaiah, Nethaneel.
²² The Levites in the days of Eliashib, Joiada, and Johanan, and Jaddua, were recorded chief of the fathers: also the priests, to the reign of Darius the Persian.
²³ The sons of Levi, the chief of the fathers, were written in the book of the chronicles, even until the days of Johanan the son of Eliashib.
²⁴ And the chief of the Levites: Hashabiah, Sherebiah, and Jeshua the son of Kadmiel, with their brethren over against them, to praise and to give thanks, according to the commandment of David the man of God, ward over against ward.
²⁵ Mattaniah, and Bakbukiah, Obadiah, Meshullam, Talmon, Akkub, were porters keeping the ward at the thresholds of the gates.
²⁶ These were in the days of Joiakim the son of Jeshua, the son of Jozadak, and in the days of Nehemiah the governor, and of Ezra the priest, the scribe.
We have here the names, and little more than the names, of a great many priests and Levites, that were eminent in their day among the returned Jews. Why this register should be here inserted by Nehemiah does not appear, perhaps to keep in remembrance those good men, that posterity might know to whom they were beholden, under God, for the happy revival and re-establishment of their religion among them. Thus must we contribute towards the performance of that promise, Ps 112:6, The righteous shall be in everlasting remembrance. Let the memory of the just be blessed, be perpetuated. It is a debt we still owe to faithful ministers to remember our guides, who have spoken to us the word of God, Heb 13:7. Perhaps it is intended to stir up their posterity, who succeeded them in the priest's office and inherited their dignities and preferments, to imitate their courage and fidelity. It is good to know what our godly ancestors and predecessors were, that we may learn thereby what we should be. We have here, 1. The names of the priests and Levites that came up with the first out of Babylon, when Jeshua was high priest. Jeremiah and Ezra are mentioned with the first (Ne 12:1), but, it is supposed, not Jeremiah the prophet nor Ezra the scribe; the fame of the one was long before and that of the other some time after, though both of them were priests. Of one of the Levites it is said (Ne 12:8) that he was over the thanksgiving, that is, he was entrusted to see that the psalms, the thanksgiving psalms, were constantly sung in the temple in due time and manner. The Levites kept their turns in their watches, reliving one another as becomes brethren, fellow-labourers, and fellow-soldiers. 2. The succession of high priests during the Persian monarchy, from Jeshua (or Jesus), who was high priest at the time of the restoration, to Jaddua (or Jaddus), who was high priest when Alexander the Great, after the conquest of Tyre, came to Jerusalem, and paid great respect to this Jaddus, who met him in his pontifical habit, and showed him the prophecy of Daniel, which foretold his conquests. 3. The next generation of priests, who were chief men, and active in the days of Joiakim, sons of the first set. Note, We have reason to acknowledge God's favour to his church, and care of it, in that, as one generation of ministers passes away, another comes. All those who are mentioned Ne 12:1-11, etc., as eminent in their generation, are again mentioned, though with some variation in several of the names, Ne 12:12-24, etc., except two, as having sons that were likewise eminent in their generation—a rare instance, that twenty good fathers should leave behind them twenty good sons (for so many here are) that filled up their places. 4. The next generation of Levites, or rather a latter generation; for those priests who are mentioned flourished in the days of Joiakim the high priest, these Levites in the days of Eliashib, Ne 12:22. Perhaps then the forementioned families of the priests began to degenerate, and the third generation of them came short of the first two; but the work of God shall never fail for want of instruments. Then a generation of Levites was raised up, who were recorded chief of the fathers (Ne 12:22), and were eminently serviceable to the interests of the church, and their service not the less acceptable either to God or to his people for their being Levites only, of the lower rank of ministers. Eliashib the high priest being allied to Tobiah (Ne 13:4), the other priests grew remiss; but then the Levites appeared the more zealous, as appears by this, that those who were now employed in expounding (Ne 8:7) and in praying (Ne 9:4,5) were all Levites, not priests, regard being had to their personal qualifications more than to their order. These Levites were some of them singers (Ne 12:24), to praise and give thanks, others of them porters (Ne 12:25), keeping the ward at the thresholds of the gates, and both according to the command of David.
27-43
The Dedication of the Wall (444 BC)
繁體中文
城牆的奉獻禮 (444 BC)
²⁷ 耶路撒冷城牆告成的時候，眾人在各處尋找利未人，使他們從所住之地來到耶路撒冷，歡歡喜喜地行奉獻之禮，既有感恩，又有歌唱，又有敲鈸、彈琴、鼓瑟。
²⁸ 歌唱的人從耶路撒冷周圍的平原和尼陀法的村莊聚集而來。
²⁹ 又從吉甲和迦巴、亞斯瑪弗的田間聚集而來。因為歌唱的人在耶路撒冷四圍為自己建造了村莊。
³⁰ 祭司和利未人就潔淨自己，也潔淨百姓、城門和城牆。
³¹ 我帶猶大的首領上了城牆，派了兩隊稱謝的人。一隊在城牆上向右往糞廠門行走。
³² 在他們後面的有何沙雅和猶大首領的一半，
³³ 又有亞撒利雅、以斯拉、米書蘭、
³⁴ 猶大、便雅憫、示瑪雅、耶利米，
³⁵ 還有祭司的子孫中吹號的，就是約拿單的兒子撒迦利亞——約拿單是示瑪雅的兒子，示瑪雅是瑪他尼的兒子，瑪他尼是米迦雅的兒子，米迦雅是撒刻的兒子，撒刻是亞薩的兒子。
³⁶ 還有他的弟兄示瑪雅、亞撒利、米拉萊、基拉萊、瑪艾、拿坦業、猶大、哈拿尼，都拿着神人大衛的樂器。文士以斯拉在他們前面。
³⁷ 他們到了泉門，就直上大衛城的臺階，隨着城牆的地勢，經過大衛宮殿的上方，直到東邊的水門。
³⁸ 另一隊稱謝的人在他們對面而行，我在他們後面，還有百姓的一半在城牆上，經過爐樓，直到寬牆。
³⁹ 又過了以法蓮門、古門、魚門、哈楠業樓、米亞樓，直到羊門。他們在護衛門那裏站住。
⁴⁰ 這樣，兩隊稱謝的人和一半的首領，以及我，都站在神的殿裏。
⁴¹ 還有祭司以利亞金、瑪西雅、米拿民、米迦雅、以利約乃、撒迦利亞、哈拿尼亞，吹着號筒。
⁴² 又有瑪西雅、示瑪雅、以利亞撒、烏西、約哈難、瑪基雅、以攔、以謝。歌唱的就大聲歌唱，有管理他們的伊斯拉希。
⁴³ 那日，眾人獻大祭而歡樂，因為神使他們大大歡樂。連婦女帶孩童也都歡樂。耶路撒冷的歡聲聽到遠處。
我們已讀過耶路撒冷城牆如何在恐懼戰兢中建成；此處我們看到它如何在極大的歡樂和凱歌中被獻上。流淚撒種的，必如此歡呼收割。
I. 我們當查問這城牆奉獻禮的意義。我們可以設想它也包括了城的奉獻（以容器代內容），因此直到城的人口相當充實之後才行這禮（尼11:1）。1. 這是向神獻上莊嚴的感恩，感謝祂在此工程的完成上向他們大施憐憫。他們對此格外感恩，因為他們在工程中遇到了重重阻礙和反對。2. 他們藉此將這城特別奉獻給神、歸於祂的榮耀，並替祂、奉祂的名取得這城。我們一切的城市、一切的房屋，都當寫上「歸耶和華為聖」；但這城（與任何其他城都不同）是聖城、是大君王的城（詩48:2；太5:35）：自從神揀選它作為立祂名之所，它便是如此。如今城既已修繕完畢，建造者和居民便重新將它獻給神，以此表明他們承認自己是神的佃戶，並祈願這城永遠歸祂為業，願其產權永不改變。凡為安全、安舒而做的，都當為神的榮耀而設計。3. 他們藉此將這城和它的城牆置於神的保護之下，承認若不是耶和華看守城池，城牆便是枉然建造。這城在耶布斯人手中時，他們將守護之責交給了他們的神明——儘管那些是瞎眼瘸腿的（撒下5:6）。神的百姓豈不更有理由將它交託給那位全智全能者來守護嗎？迷信的建城者仰望天象的吉凶（參見Mr. Gregory著作, p. 29等）；但這些敬虔的建城者惟獨仰望神——仰望祂的護理，而不仰望運氣。
II. 我們當留意這奉獻禮是何等莊嚴地進行的，全在尼希米的指揮之下。1. 各地的利未人被召集前來。城既要獻給神，就當使用祂的僕人來獻，這移交當經由他們的手。那些莊嚴的節期過去之後（尼8:1-9:38），利未人各回鄉間的崗位，料理自己的事務；如今他們的出席和協助再次被召請。2. 照此召集，全體利未人聚集一處（尼12:28-29）。請注意他們行事的方法。（1）他們潔淨了自己（尼12:30）。凡為神所做的工要經過我們的手，我們便當潔淨我們的手，清潔我們的心。他們先潔淨自己，然後潔淨百姓。那要成為使別人成聖之器皿的，自己必須先成聖——將自己分別為聖歸給神，存着清潔的心和誠實的動機。然後他們潔淨城門和城牆。當我們預備好領受安慰時，才可指望得着安慰。在潔淨的人，凡物都潔淨（多1:15）；對於那些已經成聖的人，房屋和餐桌，以及一切受造之物的安慰和享受，都成了聖潔的（提前4:4-5）。這潔淨大概是用灑潔淨的水（或稱分別為聖的水，如民19:9所稱）在自己和百姓身上、城牆和城門上來施行——這是基督之血的預表；我們的良心既從死行中被潔淨，便成為合宜事奉永生神的（來9:14），並蒙祂的眷顧。（2）首領、祭司和利未人分成兩隊，拿着樂器在城牆上巡行，象徵將整道城牆——城的整個周邊——獻給神（尼12:36）；因此他們大概是一面行走一面唱詩，讚美榮耀神。這遊行隊伍在此有詳細的描述。他們在一處集合，然後分為兩隊。一半首領，帶着若干祭司和利未人，往右邊走，以斯拉領前隊（尼12:36）。另一半首領和祭司也組成稱謝的隊伍，往左邊走，尼希米殿後（尼12:38）。最後兩隊在聖殿會合，在那裏獻上聯合的感恩（尼12:40）。眾人大概在地面行走，有的在城牆內，有的在城牆外——這儀式的目的之一就是要使他們因所感恩的恩惠受感動，並在他們當中長久記念。為此目的而行的遊行儀式，有其用處。（3）百姓大大歡樂（尼12:43）。當首領、祭司和利未人藉着獻大祭、吹號、彈奏樂器、唱詩讚美來表達他們的喜樂和感恩時，平民百姓則以高聲歡呼來表達——這歡呼聲傳到遠處，比他們和諧的歌聲和樂聲傳得更遠。這些歡呼發自真誠而由衷的喜樂，在此被留意記下了；因為神不輕看，反而恩悅地接納卑微之人誠實熱心的服事，儘管其中少有技巧，也遠不夠精緻。經上特別記載婦女和孩童也都歡樂；他們的和散那不被輕看，反被記念以為他們的讚美。凡有分於公眾恩惠的，都當有分於公眾的感恩。所給的理由是神使他們大大歡樂。祂既賜給他們喜樂的緣由，又賜給他們喜樂的心；祂的護理使他們安全安穩，祂的恩典便使他們喜樂感恩。仇敵屢次受挫的抵擋，無疑也增添了他們的喜樂，使其中夾雜着凱旋的意味。極大的恩惠當以最莊嚴的讚美來回報——在耶和華殿的院內，在你當中，耶路撒冷啊！
English original
The Dedication of the Wall (444 BC)
²⁷ And at the dedication of the wall of Jerusalem they sought the Levites out of all their places, to bring them to Jerusalem, to keep the dedication with gladness, both with thanksgivings, and with singing, with cymbals, psalteries, and with harps.
²⁸ And the sons of the singers gathered themselves together, both out of the plain country round about Jerusalem, and from the villages of Netophathi;
²⁹ Also from the house of Gilgal, and out of the fields of Geba and Azmaveth: for the singers had builded them villages round about Jerusalem.
³⁰ And the priests and the Levites purified themselves, and purified the people, and the gates, and the wall.
³¹ Then I brought up the princes of Judah upon the wall, and appointed two great companies of them that gave thanks, whereof one went on the right hand upon the wall toward the dung gate:
³² And after them went Hoshaiah, and half of the princes of Judah,
³³ And Azariah, Ezra, and Meshullam,
³⁴ Judah, and Benjamin, and Shemaiah, and Jeremiah,
³⁵ And certain of the priests' sons with trumpets; namely, Zechariah the son of Jonathan, the son of Shemaiah, the son of Mattaniah, the son of Michaiah, the son of Zaccur, the son of Asaph:
³⁶ And his brethren, Shemaiah, and Azarael, Milalai, Gilalai, Maai, Nethaneel, and Judah, Hanani, with the musical instruments of David the man of God, and Ezra the scribe before them.
³⁷ And at the fountain gate, which was over against them, they went up by the stairs of the city of David, at the going up of the wall, above the house of David, even unto the water gate eastward.
³⁸ And the other company of them that gave thanks went over against them, and I after them, and the half of the people upon the wall, from beyond the tower of the furnaces even unto the broad wall;
³⁹ And from above the gate of Ephraim, and above the old gate, and above the fish gate, and the tower of Hananeel, and the tower of Meah, even unto the sheep gate: and they stood still in the prison gate.
⁴⁰ So stood the two companies of them that gave thanks in the house of God, and I, and the half of the rulers with me:
⁴¹ And the priests; Eliakim, Maaseiah, Miniamin, Michaiah, Elioenai, Zechariah, and Hananiah, with trumpets;
⁴² And Maaseiah, and Shemaiah, and Eleazar, and Uzzi, and Jehohanan, and Malchijah, and Elam, and Ezer. And the singers sang loud, with Jezrahiah their overseer.
⁴³ Also that day they offered great sacrifices, and rejoiced: for God had made them rejoice with great joy: the wives also and the children rejoiced: so that the joy of Jerusalem was heard even afar off.
We have read of the building of the wall of Jerusalem with a great deal of fear and trembling; we have here an account of the dedicating of it with a great deal of joy and triumph. Those that sow in tears shall thus reap.
I. We must enquire what was the meaning of this dedication of the wall; we will suppose it to include the dedication of the city too (continens pro contento—the thing containing for the thing contained), and therefore it was not done till the city was pretty well replenished, Ne 11:1. It was a solemn thanksgiving to God for his great mercy to them in the perfecting of this undertaking, of which they were the more sensible because of the difficulty and opposition they had met with in it. 2. They hereby devoted the city in a peculiar manner to God and to his honour, and took possession of it for him and in his name. All our cities, all our houses, must have holiness to the Lord written upon them; but this city was (so as never any other was) a holy city, the city of the great King (Ps 48:2, Mt 5:35): it had been so ever since God chose it to put his name there, and as such, it being now refitted, it was afresh dedicated to God by the builders and inhabitants, in token of their acknowledgment that they were his tenants, and their desire that it might still be his and that the property of it might never be altered. Whatever is done for their safety, ease, and comfort, must be designed for God's honour and glory. 3. They hereby put the city and its walls under the divine protection, owning that unless the Lord kept the city the walls were built in vain. When this city was in possession of the Jebusites, they committed the guardianship of it to their gods, though they were blind and lame ones, 2Sa 5:6. With much more reason do the people of God commit it to his keeping who is all-wise and almighty. The superstitious founders of cities had an eye to the lucky position of the heavens (see Mr. Gregory's works, p. 29, etc.); but these pious founders had an eye to God only, to his providence, and not to fortune.
II. We must observe with what solemnity it was performed, under the direction of Nehemiah. 1. The Levites from all parts of the country were summoned to attend. The city must be dedicated to God, and therefore his ministers must be employed in the dedicating of it, and the surrender must pass through their hands. When those solemn feasts were over (Ne 8:1-9:38) they went home to their respective posts, to mind their cures in the country; but now their presence and assistance were again called for. 2. Pursuant to this summons, there was a general rendezvous of all the Levites, Ne 12:28,29. Observe in what method they proceeded. (1.) They purified themselves, Ne 12:30. We are concerned to cleanse our hands, and purify our hearts, when any work for God is to pass through them. They purified themselves and then the people. Those that would be instrumental to sanctify others must sanctify themselves, and set themselves apart for God, with purity of mind and sincerity of intention. Then they purified the gates and the wall. Then may we expect comfort when we are prepared to receive it. To the pure all things are pure (Tit 1:15); and, to those who are sanctified, houses and tables, and all their creature comforts and enjoyments, are sanctified, 1Ti 4:4,5. This purification was performed, it is probable, by sprinkling the water of purifying (or of separation, as it is called, Nu 19:9) on themselves and the people, the walls and the gates—a type of the blood of Christ, with which our consciences being purged from dead works, we become fit to serve the living God (Heb 9:14) and to be his care. (2.) The princes, priests, and Levites, walked round upon the wall in two companies, with musical instruments, to signify the dedication of it all to God, the whole circuit of it (Ne 12:36); so that it is likely they sung psalms as they went along, to the praise and glory of God. This procession is here largely described. They had a rendezvous at one certain lace, where they divided themselves into two companies. Half of the princes, with several priests and Levites, went on the right hand, Ezra leading their van, Ne 12:36. The other half of the princes and priests, who gave thanks likewise, went to the left hand, Nehemiah bringing up the rear, Ne 12:38. At length both companies met in the temple, where they joined their thanksgivings, Ne 12:40. The crowd of people, it is likely, walked on the ground, some within the wall and others without, one end of this ceremony being to affect them with the mercy they were giving thanks for, and to perpetuate the remembrance of it among them. Processions, for such purposes, have their use. (3.) The people greatly rejoiced, Ne 12:43. While the princes, priests, and Levites, testified their joy and thankfulness by great sacrifices, sound of trumpet, musical instruments, and songs of praise, the common people testified theirs by loud shouts, which were heard afar off, further than the more harmonious sound of their songs and music: and these shouts, coming from a sincere and hearty joy, are here taken notice of; for God overlooks not, but graciously accepts, the honest zealous services of mean people, though there is in them little of art and they are far from being fine. It is observed that the women and children rejoiced; and their hosannas were not despised, but recorded to their praise. All that share in public mercies ought to join in public thanksgivings. The reason given is that God had made them rejoice with great joy. He had given them both matter for joy and hearts to rejoice; his providence had made them safe and easy, and then his grace made them cheerful and thankful. The baffled opposition of their enemies, no doubt, added to their joy and mixed triumph with it. Great mercies call for the most solemn returns of praise, in the courts of the Lord's house, in the midst of thee, O Jerusalem!
44-47
The People's Attention to Their Duty (444 BC)
繁體中文
百姓對本分的關注 (444 BC)
⁴⁴ 當日，有人受派管理庫房，收存舉祭、初熟之物和十分之一，為要按律法所定，從各城的田地收聚祭司和利未人當得的分。因為猶大人因供職的祭司和利未人而歡樂。
⁴⁵ 歌唱的和守門的，都照大衛和他兒子所羅門的命令，謹守他們神的職守和潔淨的職守。
⁴⁶ 古時在大衛和亞薩的日子，就有歌唱的首領和讚美稱謝神的詩歌。
⁴⁷ 在所羅巴伯和尼希米的日子，以色列眾人將歌唱的和守門人當得的分，每日分給他們。又將聖物分別為聖給利未人，利未人又將之分別為聖給亞倫的子孫。
我們在這裏看到城牆奉獻禮那普天喜慶所留下的良好影響。當感恩日的莊嚴聚會在傳道人和百姓心中留下如此深刻的印象，使他們此後更加謹慎、更加喜樂地盡本分時，那聚會才是真正蒙神悅納的，才能真正產生益處。此處正是如此。1. 傳道人比從前更加謹慎於自己的工作；百姓在這場合對他們表達的敬意，激勵他們更加殷勤警醒（尼12:45）。歌唱的人謹守他們神的職守，按時輪值盡其本分；守門的也謹守潔淨的職守，就是負責維持聖殿的潔淨，不讓禮儀上不潔的人進入。當主的喜樂如此激發我們盡本分、擴展我們的事奉時，這喜樂便是那與聖潔完全相輔相成、將成為我們永遠福樂之喜樂的憑據。2. 百姓比從前更加謹慎於傳道人的供養。百姓在城牆奉獻禮上，除了以其他事為喜樂的緣由外，也因供職的祭司和利未人而歡樂（尼12:44）。他們從傳道人身上得了極大的安慰，為有他們而歡喜。他們看見傳道人何等殷勤地供職、在工作中何等辛勞，便因他們而歡喜。請注意，傳道人要使自己得百姓的稱許、贏得百姓的愛心，最可靠的方法就是專一於自己的職事（羅12:7），謙卑殷勤，專心致志。當他們如此行時，百姓便覺得為他們做甚麼來鼓勵他們都不為過。律法已為他們預備了當得的分（尼12:44），但若律法所定的供應既未按時收聚，又未如數發放，這預備又有何益處？如今：（1）這裏注意了收聚當納之物的安排。他們謙和，寧願放棄自己的權利也不肯自己索取。百姓中有許多人漫不經心，若無人催促便不會將當納之物送來；因此有人受派，其職任就是從各城的田地收聚律法所定給祭司和利未人的分，納入庫房（尼12:44），使他們的分不因無人索取而失落。這對傳道人和百姓都是一項善工服事——使前者不致缺乏供養，後者不致缺少本分。（2）這裏也注意了收聚之後如何如數發放（尼12:47）。他們每日將歌唱的人和守門的人當得的分發給他們，這是額外於他們作利未人所當得的；因為我們可以推想，當大衛和所羅門指派他們擔任超越利未人本分的職務時（尼12:45-46），也為他們設立了基金作進一步的鼓勵。那些在道理上更加勞苦的人，當算為配得這雙倍的敬奉。至於其餘的利未人，十分之一——此處稱為聖物——被如數分別出來歸給他們，他們又從其中按律法將祭司當得的十分之一發給祭司。這兩者都被說成是分別為聖的；當我們為扶持信仰、供養傳道人而奉獻的——無論是自願的還是律法所定的——是存着向神和祂榮耀的心而獻，這奉獻便是分別為聖的，必蒙祂悅納，且要使福分臨到這家和其中一切所有的（結44:30）。
English original
The People's Attention to Their Duty (444 BC)
⁴⁴ And at that time were some appointed over the chambers for the treasures, for the offerings, for the firstfruits, and for the tithes, to gather into them out of the fields of the cities the portions of the law for the priests and Levites: for Judah rejoiced for the priests and for the Levites that waited.
⁴⁵ And both the singers and the porters kept the ward of their God, and the ward of the purification, according to the commandment of David, and of Solomon his son.
⁴⁶ For in the days of David and Asaph of old there were chief of the singers, and songs of praise and thanksgiving unto God.
⁴⁷ And all Israel in the days of Zerubbabel, and in the days of Nehemiah, gave the portions of the singers and the porters, every day his portion: and they sanctified holy things unto the Levites; and the Levites sanctified them unto the children of Aaron.
We have here an account of the remaining good effects of the universal joy that was at the dedication of the wall. When the solemnities of a thanksgiving day leave such impressions on ministers and people as that both are more careful and cheerful in doing their duty afterwards, then they are indeed acceptable to God and turn to a good account. So it was here. 1. The ministers were more careful than they had been of their work; the respect the people paid them upon this occasion encouraged them to diligence and watchfulness, Ne 12:45. The singers kept the ward of their God, attending in due time to the duty of their office; the porters, too, kept the ward of the purification, that is, they took care to preserve the purity of the temple by denying admission to those that were ceremonially unclean. When the joy of the Lord thus engages us to our duty, and enlarges us in it, it is then an earnest of that joy which, in concurrence with the perfection of holiness, will be our everlasting bliss. 2. The people were more careful than they had been of the maintenance of their ministers. The people, at the dedication of the wall, among other things which they made matter of their joy, rejoiced for the priests and for the Levites that waited, Ne 12:44. They had a great deal of comfort in their ministers, and were glad of them. When they observed how diligently they waited, and what pains they took in their work, they rejoiced in them. Note, The surest way for ministers to recommend themselves to their people, and gain an interest in their affections, is to wait on their ministry (Ro 12:7), to be humble and industrious, and to mind their business. When these did so the people thought nothing too much to do for them, to encourage them. The law had provided then their portions (Ne 12:44), but what the better were they for that provision if what the law appointed them either was not duly collected or not justly paid to them? Now, (1.) Care is here taken for the collecting of their dues. They were modest, and would rather lose their right than call for it themselves. The people were many of them careless and would not bring their dues unless they were called upon; and therefore some were appointed whose office it should be to gather into the treasuries, out of the fields of the cities, the portions of the law for the priests and Levites (Ne 12:44), that their portion might not be lost for want of being demanded. This is a piece of good service both to ministers and people, that the one may not come short of their maintenance nor the other of their duty. (2.) Care is taken that, being gathered in, they might be duly paid out, Ne 12:47. They gave the singers and porters their daily portion, over and above what was due to them as Levites; for we may suppose that when David and Solomon appointed them their work (Ne 12:45,46), above what was required from them as Levites, they settled a fund for their further encouragement. Let those that labour more abundantly in the word and doctrine be counted worthy of this double honour. As for the other Levites, the tithes, here called the holy things, were duly set apart for them, out of which they paid the priests their tithe according to the law. Both are said to be sanctified; when what is contributed, either voluntarily or by law, for the support of religion and the maintenance of the ministry, is given with an eye to God and his honour, it is sanctified, and shall be accepted of him accordingly, and it will cause the blessing to rest on the house and all that is in it, Eze 44:30.
本章保存了以下記錄：第一，與所羅巴伯同來的祭司首領和利未人的名字，Ne 12:1-9。第二，大祭司的世系，Ne 12:10-11。第三，下一代其他主要祭司的名字，Ne 12:12-21。第四，尼希米時代傑出的利未人，Ne 12:22-26。第五，耶路撒冷城牆奉獻的典禮，Ne 12:27-43。第六，祭司和利未人在聖殿中職任的安排，Ne 12:44-47。