Komentaryo ng kabanata
Nehemiah Kabanata 10
서론
Walang pamagat
繁體中文
orihinal na Ingles
We have in this chapter a particular account of the covenant which in the close of the foregoing chapter was resolved upon; they struck while the iron was hot, and immediately put that good resolve in execution, when they were in a good frame, lest, if it should be delayed, it might be dropped. Here we have, I. The names of those that set their hands and seals to it, Ne 10:1-27. II. An account of those who signified their consent and concurrence, Ne 10:28,29. III. The covenant itself, and the articles of it in general, that they would "keep God's commandments" (Ne 10:29); in particular, that they would not marry with the heathen (Ne 10:30), nor profane the sabbath, nor be rigorous with their debtors (Ne 10:31), and that they would carefully pay their church-dues, for the maintenance of the temple service, which they promise faithfully to adhere to, Ne 10:32-39.
1-31
The Sealing of the Covenant (444 BC)
繁體中文
立約的簽名蓋印（公元前444年）
¹ 用印印着的是省長尼希米，就是哈迦利亞的兒子，還有西底家；
² 西萊雅、亞撒利雅、耶利米、
³ 巴施戶珥、亞瑪利亞、瑪基雅、
⁴ 哈突、示巴尼、瑪鹿、
⁵ 哈琳、米利末、俄巴底亞、
⁶ 但以理、近頓、巴錄、
⁷ 米書蘭、亞比雅、米雅民、
⁸ 瑪亞西雅、璧蓋、示瑪雅：這些是祭司。
⁹ 又有利未人，就是亞薩尼亞的兒子耶書亞、希拿達的子孫賓內、甲篾；
¹⁰ 還有他們的弟兄示巴尼、何細雅、基利他、毗萊雅、哈難、
¹¹ 米迦、利宏、哈沙比雅、
¹² 撒刻、示利比雅、示巴尼、
¹³ 何細雅、巴尼、比尼努。
¹⁴ 百姓的首領有巴錄、巴哈摩押、以攔、薩土、巴尼、
¹⁵ 布尼、押斯甘、比拜、
¹⁶ 亞多尼雅、比革威、亞丁、
¹⁷ 亞特、希西家、押朔、
¹⁸ 何細雅、哈順、比賽、
¹⁹ 哈列、亞拿突、尼拜、
²⁰ 抹比押、米書蘭、希悉、
²¹ 米示薩別、撒督、耶大雅、
²² 毗拉雅、哈難、亞奈雅、
²³ 何細雅、哈拿尼雅、哈述、
²⁴ 哈羅黑、毗萊哈、朔百、
²⁵ 利宏、哈沙巴拿、瑪西雅、
²⁶ 又有亞希雅、哈難、亞難、
²⁷ 瑪鹿、哈琳、巴拿。
²⁸ 其餘的百姓、祭司、利未人、守門的、歌唱的、尼提寧人，和一切與外邦人離絕歸服神律法的，並他們的妻子、兒女，凡有知識能明白的，
²⁹ 都隨從他們貴族的弟兄發咒起誓，必遵行神藉他僕人摩西所傳的律法，謹守遵行耶和華我們主的一切誡命、典章、律例；
³⁰ 必不將我們的女兒嫁給這地的居民，也不為我們的兒子娶他們的女兒；
³¹ 這地的居民若在安息日或聖日帶來貨物或糧食來賣，我們必不買。每逢第七年我們必不耕種，凡欠我們債的我們必不追討。
以色列人初次與神立約時，是藉着獻祭和灑血而成的（出 24:1-8）。但此處是藉着更自然、更普遍的方法——在寫成的約款上簽名蓋印——而成的，這約所約束的，不過是他們已有的本分。本章我們看到：
第一，那些作為會眾的代表和首領，在這約上簽名蓋印之公眾人物的名字，因為若每個人各自去做，那將是無盡的工作；而這些領袖若照着這約履行了自己的本分，他們的榜樣對所有百姓都必有良好的影響。當留意：1. 身為省長的尼希米率先簽名，以表明他在這事工上的踴躍，並為別人樹立好榜樣（Ne 10:1）。在尊位和權力上超越別人的人，當在神的道路上走在別人前面。2. 緊随其後簽名的有二十二位祭司，其中奇怪地沒有找到以斯拉——他在那不過是同月第一日的莊嚴聚會中是個活躍的人（Ne 8:2），因此我們不能以為他不在場；但他先前已作為文士盡了自己的本分，如今就將事讓給別人去做。3. 祭司之後，有十七位利未人在這約上簽名，其中我們發現了所有或大多數在會眾中帶領禱告的人（Ne 9:4-5）。這表明他們自己被自己所說的話感動，不願將自己不肯擔的擔子加在別人身上。在禱告中帶領的人，也當在一切別的善工中帶領。4. 利未人之後，有四十四位百姓的首領親手代表自己和所有其餘的人——尤其是他們有影響力的人——立約謹守神的誡命。他們的名字在此記錄，作為他們的尊榮，因為他們在復興並力求使信仰在他們國家中長存的這事上，踴躍而積極。這樣的人，他們的记念必成為有福。值得注意的是，在 Ne 7:8-63 等處被記為家族或宗族首領的大多數人，在此也被列在簽名的百姓首領的首批中，不論當時在任的家族首領是誰，都沿用他們出巴比倫時作首領者的名字，而這些人最適合代表他們整個父家簽名。此處有「巴錄、巴哈摩押、以攔、薩土、巴尼」（Ne 10:14），以及「押斯甘、比拜、比革威、亞丁、亞特、哈順、比賽、哈列、亞拿突」，以及以下幾節中的一些別的名字，全都見于那份目錄中。有影響力的人當為神使用他們的影響力。
第二，其餘百姓與他們的聯合，以及其餘祭司和利未人的聯合，他們表明贊同首領們所做的。與他們聯合的有：1. 他們的妻子和兒女；因為他們犯了罪，必須 reform。凡有知識和明白的人，都當與神立約。年輕人一長大到能分辨善惡、能有意識地行事，就當以自己的行動和決定「歸附耶和華」。2. 外邦的歸信者，「一切與那地的百姓離絕，歸服神律法」並遵守那律法的人。請看悔改歸正是甚麼；就是將自己與這世界的道路和習俗分離，將自己獻給神的話語所指引的道路。而且，正如只有一部律法，照樣只有一個約，一次洗禮，為外人而生在本地的人都是一樣的。當留意百姓的聯合是如何表達的（Ne 10:29）：（1）他們「都隨從他們的弟兄」。在朝廷所祝福的，鄉村也祝福！平民百姓與他們的貴族在這善工上意見一致。大人物從不像在鼓勵信仰並作其榜樣時那樣偉大；他們藉此最能贏得最有價值的下屬之心。只要貴族真心擁護信仰的事業，也許他們會發現百姓在其中比他們所能想象的更加緊密地依附他們。當留意，他們的貴族被稱為他們的「弟兄」；因為在屬神的事上，富人和窮人、高者和低者，都在一起。（2）他們「發咒起誓」。正如貴族以手和印確認這約，百姓以咒詛和誓言確認，莊嚴地向神申訴他們的真誠，並求神公正的報應，若他們行事詭詐。每個誓言中都包含對靈魂的條件性咒詛，這使它成為靈魂上強有力的約束；因為我們自己的舌頭，若是虛謊的舌頭，必落在我們自己身上，而且是沉重地落下。
第三，這約的總旨。他們在自己身上不加別的擔子，只加這必要的事——他們已被一切其他的本分、利益和感恩的關係所約束的——「遵行神的律法，謹守遵行他的一切誡命」（Ne 10:29）。大衛也曾起誓要「謹守神公義的典章」（詩 119:106）。我們自己的約若非更有力，至少比先前更有感地約束我們去如此行，因此我們不可認為這樣約束自己是多餘的。當留意，當我們約束自己遵行神的誡命時，我們是約束自己遵行他「一切」的誡命，並在其中以他為主、為我們的主。
第四，這約中一些特別的條款，是針對他們當前試探的。1. 他們不與外邦人通婚（Ne 10:30）。他們中間有許多人曾犯了這罪（拉 9:1）。在我們與神所立的約中，我們當特別針對那些我們最常陷入、受害最深的罪立志。決心「遵守神誡命的人」，必須「對作孽的人說：你們離開我」（詩 119:115）。2. 他們不在安息日或律法所說「甚麼工都不可做」的別的聖日設立市場。他們不但自己不在那日為利賣貨，也不鼓勵外邦人在那日售賣而向他們購買——即使是糧食，也不以必需為藉口；而是在前一天為家人預備好所需（Ne 10:31）。當留意，與神立約要謹守他一切誡命的人，必須特別立約守好安息日；因為干犯安息日是通往其他褻瀆之門。安息日是我們靈魂的市集日，不是我們身體的市集日。3. 他們不苛刻地追討債務，而是要照着律法守每第七年為豁免年（Ne 10:31）。他們在這事上有過失（Ne 5:1-19），因此在這裏應許改革。這才是神所揀選、可悅納的禁食，「鬆開兇惡的繩」，「使受欺壓的得自由」（賽 58:6）。正是在贖罪日結束之時，禧年的角聲吹響。正是因為他們沒有守第七年為地的安息年，神才使地享受它的安息日七十年（利 26:35），因此他們立約要遵守那律法。受了特別管教仍不肯改正的孩子，實在是悖逆之子。
orihinal na Ingles
The Sealing of the Covenant (444 BC)
¹ Now those that sealed were, Nehemiah, the Tirshatha, the son of Hachaliah, and Zidkijah,
² Seraiah, Azariah, Jeremiah,
³ Pashur, Amariah, Malchijah,
⁴ Hattush, Shebaniah, Malluch,
⁵ Harim, Meremoth, Obadiah,
⁶ Daniel, Ginnethon, Baruch,
⁷ Meshullam, Abijah, Mijamin,
⁸ Maaziah, Bilgai, Shemaiah: these were the priests.
⁹ And the Levites: both Jeshua the son of Azaniah, Binnui of the sons of Henadad, Kadmiel;
¹⁰ And their brethren, Shebaniah, Hodijah, Kelita, Pelaiah, Hanan,
¹¹ Micha, Rehob, Hashabiah,
¹² Zaccur, Sherebiah, Shebaniah,
¹³ Hodijah, Bani, Beninu.
¹⁴ The chief of the people; Parosh, Pahath-moab, Elam, Zatthu, Bani,
¹⁵ Bunni, Azgad, Bebai,
¹⁶ Adonijah, Bigvai, Adin,
¹⁷ Ater, Hizkijah, Azzur,
¹⁸ Hodijah, Hashum, Bezai,
¹⁹ Hariph, Anathoth, Nebai,
²⁰ Magpiash, Meshullam, Hezir,
²¹ Meshezabeel, Zadok, Jaddua,
²² Pelatiah, Hanan, Anaiah,
²³ Hoshea, Hananiah, Hashub,
²⁴ Hallohesh, Pileha, Shobek,
²⁵ Rehum, Hashabnah, Maaseiah,
²⁶ And Ahijah, Hanan, Anan,
²⁷ Malluch, Harim, Baanah.
²⁸ And the rest of the people, the priests, the Levites, the porters, the singers, the Nethinims, and all they that had separated themselves from the people of the lands unto the law of God, their wives, their sons, and their daughters, every one having knowledge, and having understanding;
²⁹ They clave to their brethren, their nobles, and entered into a curse, and into an oath, to walk in God's law, which was given by Moses the servant of God, and to observe and do all the commandments of the LORD our Lord, and his judgments and his statutes;
³⁰ And that we would not give our daughters unto the people of the land, nor take their daughters for our sons:
³¹ And if the people of the land bring ware or any victuals on the sabbath day to sell, that we would not buy it of them on the sabbath, or on the holy day: and that we would leave the seventh year, and the exaction of every debt.
When Israel was first brought into covenant with God it was done by sacrifice and the sprinkling of blood, Ex 24:1-8 But here it was done by the more natural and common way of sealing and subscribing the written articles of the covenant, which bound them to no more than was already their duty. Now here we have,
I. The names of those public persons who, as the representatives and heads of the congregation, set their hands and seals to this covenant, because it would have been an endless piece of work for every particular person to do it; and, if these leading men did their part in pursuance of this covenant, their example would have a good influence upon all the people. Now observe, 1. Nehemiah, who was the governor, signed first, to show his forwardness in this work and to set others a good example, Ne 10:1. Those that are above others in dignity and power should go before them in the way of God. 2. Next to him subscribed twenty-two priests, among whom I wonder we do not find Ezra, who was an active man in the solemnity (Ne 8:2) which was but the first day of the same month, and therefore we cannot think he was absent; but he, having before done his part as a scribe, now left it to others to do theirs. 3. Next to the priests, seventeen Levites subscribed this covenant, among whom we find all or most of those who were the mouth of the congregation in prayer, Ne 9:4,5. This showed that they themselves were affected with what they had said, and would not bind those burdens on others which they themselves declined to touch. Those that lead in prayer should lead in every other good work. 4. Next to the Levites, forty-four of the chief of the people gave it under their hands for themselves and all the rest, chiefly those whom they had influence upon, that they would keep God's commandments. Their names are left upon record here, to their honour, as men that were forward and active in reviving and endeavouring to perpetuate religion in their country. The memory of such shall be blessed. It is observable that most of those who were mentioned, Ne 7:8-63, etc., as heads of houses or clans, are here mentioned among the first of the chief of the people that subscribed, whoever was the present head bearing the name of him that was head when they came out of Babylon, and these were fittest to subscribe for all those of their father's house. Here are Parosh, Pahathmoab, Elam, Zatthu, Bani (Ne 10:14), Azgad, Bebai, Bigvai, Adin, Ater, Hashum, Bezai, Hariph, Anathoth, and some others in the following verses, that are all found in that catalogue. Those that have interest must use it for God.
II. The concurrence of the rest of the people with them, and the rest of the priests and Levites, who signified their consent to what their chiefs did. With them joined, 1. Their wives and children; for they had transgressed, and they must reform. Every one that had knowledge and understanding must covenant with God. As soon as young people grow up to be capable of distinguishing between good and evil, and of acting intelligently, they ought to make it their own act and deed to join themselves to the Lord. 2. The proselytes of other nations, all that had separated themselves from the people of the lands, their gods and their worship, unto the law of God, and the observance of that law. See what conversion is; it is separating ourselves from the course and custom of this world, and devoting ourselves to the conduce of the word of God. And, as there is one law, so there is one covenant, one baptism, for the stranger and for him that is born in the land. Observe how the concurrence of the people is expressed, Ne 10:29. (1.) They clave to their brethren one and all. Here those whom the court blessed the country blessed too! The commonalty agreed with their nobles in this good work. Great men never look so great as when they encourage religion, and are examples of it; and they would by that, as much as any thing, secure an interest in the most valuable of their inferiors. Let but the nobles cordially espouse religious causes, and perhaps they will find people cleave to them therein closer than they can imagine. Observe, Their nobles are called their brethren; for, in the things of God, rich and poor, high and low, meet together. (2.) They entered into a curse and an oath. As the nobles confirmed the covenant with their hands and seals, so the people with a curse and an oath, solemnly appealing to God concerning their sincerity, and imprecating his just revenge if they dealt deceitfully. Every oath has in it a conditional curse upon the soul, which makes it a strong bond upon the soul; for our own tongues, if false and lying tongues, will fall, and fall heavily, upon ourselves.
III. The general purport of this covenant. They laid upon themselves no other burden than this necessary thing, which they were already obliged to by all other engagements of duty, interest, and gratitude—to walk in God's law, and to do all his commandments, Ne 10:29. Thus David swore that he would keep God's righteous judgments, Ps 119:106. Our own covenant binds us to this, if not more strongly, yet more sensibly, than we were before bound, and therefore we must not think it needless thus to bind ourselves. Observe, When we bind ourselves to do the commandments of God we bind ourselves to do all his commandments, and therein to have an eye to him as the Lord and our Lord.
IV. Some of the particular articles of this covenant, such as were adapted to their present temptations. 1. That they would not intermarry with the heathen, Ne 10:30. Many of them had been guilty of this, Ezr 9:1. In our covenants with God we should engage particularly against those sins that we have been most frequently overtaken in and damaged by. Those that resolve to keep the commandments of God must say to evil doers, Depart, Ps 119:115. 2. That they would keep no markets on the sabbath day, or any other day of which the law had said, You shall do no work therein. They would not only not sell goods themselves for gain on that day, but they would not encourage the heathen to sell on that day by buying of them, no not victuals, under pretence of necessity; but would buy in their provisions for their families the day before, Ne 10:31. Note, Those that covenant to keep all God's commandments must particularly covenant to keep sabbaths well; for the profanation of them is an inlet to other instances of profaneness. The sabbath is a market day for our souls, but not for our bodies. 3. That they would not be severe in exacting their debts, but would observe the seventh year as a year of release, according to the law, Ne 10:31. In this matter they had been faulty (Ne 5:1-19), and here therefore they promise to reform. This was the acceptable fast, to undo the heavy burden, and to let the oppressed go free, Isa 58:6. It was in the close of the day of expiation that the jubilee trumpet sounded. It was for the neglect of observing the seventh year as a year of rest for the land that God had made it enjoy its sabbaths seventy years (Le 26:35), and therefore they covenanted to observe that law. Those are stubborn children indeed that will not amend the fault for which they have been particularly corrected.
32-39
The Renewal of Sacred Rites (444 BC)
繁體中文
聖禮的復興 (444 BC)
³² 我們又為自己立定例，每年各人捐銀三分之一舍客勒，為我們神殿的使用，
³³ 為陳設餅、常獻的素祭、常獻的燔祭、安息日、月朔、節期所獻的，並聖物，以及為以色列人贖罪的祭，和我們神殿裏一切工作的費用。
³⁴ 我們為祭司、利未人和百姓掣籤，看每年各父家照所定的日期，獻柴到我們神的殿裏，在我們神的壇上焚燒，正如律法上所寫的。
³⁵ 又定每年將我們田地初熟的土產和各樣樹上初熟的果子，都奉到耶和華的殿裏。
³⁶ 又照律法上所寫的，將我們頭胎的兒子和牲畜，就是我們牛群羊群中頭生的，奉到我們神的殿裏，給在神殿裏供職的祭司；
³⁷ 又將初熟之麵和舉祭，以及各樣樹上的果子、新酒和油，奉給祭司，收在我們神殿的庫房裏。又將我們田地十分之一奉給利未人，因利未人在我們一切耕種的城邑當得十分之一。
³⁸ 利未人取十分之一的時候，亞倫的子孫中當有一個祭司與利未人同在。利未人也當從十分之一中取十分之一，奉到我們神的殿裏，收進庫房。
³⁹ 因為以色列人和利未人的兒子，要將五穀、新酒和油的供物奉到庫房，就是聖所的器皿和供職的祭司、守門的和歌唱的所在之處。我們不離棄我們神的殿。
他們既立約棄絕所犯的罪，便進而約束自己復興並遵守從前所疏忽的本分。我們不當僅僅止住作惡，更當學習行善。
I. 他們決意，總的來說，要仔細維持聖殿的敬拜，按着律法按時節辦理他們神殿中的事務（尼10:33）。任何百姓若不認真遵守神的條例、維持對祂的公開敬拜，就別指望蒙神賜福。當人留心使神殿中的工作進行順利時，我們自己的家才有望興旺。他們又決意永不離棄他們神的殿（尼10:39），不像他們和他們的列祖從前所做的那樣——不像拜偶像的人那樣為別神的殿或高處而離棄它，也不像不虔不敬的人那樣為自己的田地和買賣而離棄它。離棄神敬拜的，就是離棄神。
II. 為貫徹這一決定，他們又決意慷慨維持聖殿的敬拜，不讓它萎縮。祭司已預備好盡他們在神殿一切工作上的本分，只要百姓盡他們的本分——就是提供材料供他們使用。於是他們在此商定：1. 要籌集一筆款項，豐富地供應神的桌子和祭壇。從前神的殿中有庫房專為此用，但如今已不復存在，也沒有固定的基金來補足這需要。要預備陳設餅、每日獻的兩隻羊羔、安息日獻的四隻，以及其他節期更昂貴的祭物，還有偶爾的贖罪祭、素祭和奠祭——這是一筆經常的開支。他們沒有像希西家那樣富有的王來供應這些，祭司自己也負擔不起——因為他們的供養微薄；因此百姓同意每年每人捐獻三分之一舍客勒，約合十便士，來承擔這筆費用。當人人都願意行動、人人都願意奉獻——哪怕只是微薄之力——用於善工，總數便相當可觀。省長並沒有強徵這稅，而是百姓自己立為條例，甘心承擔（尼10:32-33）。2. 要特別注意為祭壇預備木柴，使壇上的火常常燃燒不熄，並可用以煮平安祭的肉。眾人——祭司、利未人和百姓——都同意各盡其分，並掣籤決定奉獻的次序，哪一家先、哪一家後，好使供應源源不絕，不致一時匱乏、一時過剩（尼10:34）。這樣他們既預備了火和柴，也預備了燔祭的羊羔。3. 神的律法所定用以供養祭司和利未人的一切當納之物，都當如數繳納，好鼓勵他們專心事奉，不致因要為家人謀生而受試探疏忽職守。當事奉祭壇的人靠祭壇養生、且養得舒適時，神殿的工作才有望進展。那時，初熟之物和十分之一是聖職人員收入的主要部分；他們在此決意：（1）如數繳納初熟之物——田地和樹木的初熟之物（出23:19；利19:23），兒女和牲畜的頭胎（連同代贖的銀錢）（出13:2、11-12，這是歸給祭司的，民18:15-16），以及初熟之麵（民15:21）——關於後者，在論及第二聖殿的預言中有特別的吩咐（結44:30）。（2）也當繳納十分之一——這是當歸給利未人的（尼10:37），以及十分之一中的十分之一歸給祭司（尼10:38）。這本是律法的規定（民18:21-28）；然而這些當納之物一直被扣留，因此神藉先知指控他們奪取了祂的供物（瑪3:8-9），同時鼓勵他們當對神和祂的收取人更加公義，並應許他們若將十分之一全然送入倉庫，祂必傾福與他們（尼10:10）。因此他們決意如此行，使神的家中有糧，聖殿的庫房——就是存聖所器皿之處——豐足（尼10:39）。「我們必在我們一切耕種的城邑裏如此行」（尼10:37）。在我們為奴的一切城邑裏，七十士譯本如此譯，因為他們在自己的地上仍為奴僕（尼9:36）。然而（正如溥勒先生所精闢指出的），他們雖然向波斯王繳納重稅、飽受艱苦，卻不以此作為不繳十分之一的藉口，而是既要將該撒的物歸給該撒，也要將神的物歸給神。我們雖向政府納稅，仍當在敬虔和慈善的善工上盡力而為，並在為奴的境遇中甘心盡對神的本分——這才是通往神所定時候之釋放與自由的最可靠途徑。
orihinal na Ingles
The Renewal of Sacred Rites (444 BC)
³² Also we made ordinances for us, to charge ourselves yearly with the third part of a shekel for the service of the house of our God;
³³ For the showbread, and for the continual meat offering, and for the continual burnt offering, of the sabbaths, of the new moons, for the set feasts, and for the holy things, and for the sin offerings to make an atonement for Israel, and for all the work of the house of our God.
³⁴ And we cast the lots among the priests, the Levites, and the people, for the wood offering, to bring it into the house of our God, after the houses of our fathers, at times appointed year by year, to burn upon the altar of the LORD our God, as it is written in the law:
³⁵ And to bring the firstfruits of our ground, and the firstfruits of all fruit of all trees, year by year, unto the house of the LORD:
³⁶ Also the firstborn of our sons, and of our cattle, as it is written in the law, and the firstlings of our herds and of our flocks, to bring to the house of our God, unto the priests that minister in the house of our God:
³⁷ And that we should bring the firstfruits of our dough, and our offerings, and the fruit of all manner of trees, of wine and of oil, unto the priests, to the chambers of the house of our God; and the tithes of our ground unto the Levites, that the same Levites might have the tithes in all the cities of our tillage.
³⁸ And the priest the son of Aaron shall be with the Levites, when the Levites take tithes: and the Levites shall bring up the tithe of the tithes unto the house of our God, to the chambers, into the treasure house.
³⁹ For the children of Israel and the children of Levi shall bring the offering of the corn, of the new wine, and the oil, unto the chambers, where are the vessels of the sanctuary, and the priests that minister, and the porters, and the singers: and we will not forsake the house of our God.
Having covenanted against the sins they had been guilty of, they proceed in obliging themselves to revive and observe the duties they had neglected. We must not only cease to do evil, but learn to do well.
I. It was resolved, in general, that the temple service should be carefully kept up, that the work of the house of their God should be done in its season, according to the law, Ne 10:33. Let not any people expect the blessing of God unless they make conscience of observing his ordinances and keeping up the public worship of him. Then it is likely to go well with our houses when care is taken that the work of God's house go on well. It was likewise resolved that they would never forsake the house of their God (Ne 10:39), as they and their fathers had done, would not forsake it for the house of any other god, or for the high places, as idolaters did, nor forsake it for their farms and merchandises, as those did that were atheistical and profane. Those that forsake the worship of God forsake God.
II. It was resolved, in pursuance of this, that they would liberally maintain the temple service, and not starve it. The priests were ready to do their part in all the work of God's house, if the people would do theirs, which was to find them with materials to work upon. Now here it was agreed and concluded, 1. That a stock should be raised for the furnishing of God's table and altar plentifully. Formerly there were treasures in the house of the Lord for this purpose, but these were gone, and there was no settled fund to supply the want of them. It was a constant charge to provide show-bread for the table, two lambs for the daily offerings, four for the sabbaths, and more, and more costly, sacrifices for other festivals, occasional sin-offerings, and meat-offerings, and drink-offerings for them all. They had no rich king to provide these, as Hezekiah did; the priests could not afford to provide them, their maintenance was so small; the people therefore agreed to contribute yearly, every one of them, the third part of a shekel, about ten pence a-piece for the bearing of this expense. When every one will act, and every one will give, though but little, towards a good work, the whole amount will be considerable. The tirshatha did not impose this tax, but the people made it an ordinance for themselves, and charged themselves with it, Ne 10:32,33. 2. That particular care should be taken to provide wood for the altar, to keep the fire always burning upon it, and wherewith to boil the peace-offerings. All of them, priests and Levites as well as people, agreed to bring in their quota, and cast lots in what order they should bring it in, which family first and which next, that there might be a constant supply, and not a scarcity at one time and an overplus at another, Ne 10:34. Thus they provided the fire and the wood, as well as the lambs for the burnt-offerings. 3. That all those things which the divine law had appointed for the maintenance of the priests and Levites should be duly paid in, for their encouragement to mind their business, and that they might not be under any temptation to neglect it for the making of necessary provision for their families. Then the work of the house of God is likely to go on when those that serve at the altar live, and live comfortably, upon the altar. First-fruits and tenths were then the principal branches of the ministers' revenues; and they here resolved, (1.) To bring in the first-fruits justly, the first-fruits of their ground and trees (Ex 23:19, Le 19:23), the first-born of their children (even the money wherewith they were to be redeemed) and of their cattle, Ex 13:2,11,12 (this was given to the priests, Nu 18:15,16), also the first-fruits of their dough (Nu 15:21), concerning which there is a particular order given in the prophecy concerning the second temple, Eze 44:30. (2.) To bring in their tenths likewise, which were due to the Levites (Ne 10:37), and a tenth out of those tenths to the priest, Ne 10:38. This was the law (Nu 18:21-28); but these dues had been withheld, in consequence of which God, by the prophet, charges them with robbing him (Mal 3:8,9), at the same time encouraging them to be more just to him and his receivers, with a promise that, if they brought the tithes into the store-house, he would pour out blessings upon them, Ne 10:10. This therefore they resolved to do, that there might be meat in God's house, and plenty in the store-chambers of the temple, where the vessels of the sanctuary were, Ne 10:39. "We will do it (say they) in all the cities of our tillage," Ne 10:37. In all the cities of our servitude, so the LXX., for they were servants in their own land, Ne 9:36. But (as Mr. Poole well observes), though they paid great taxes to the kings of Persia, and had much hardship put upon them, they would not make that an excuse for not paying their tithes, but would render to God the things that were his, as well as to Cæsar the things that were his. We must do what we can in works of piety and charity notwithstanding the taxes we pay to the government, and cheerfully perform our duty to God in our servitude, which will be the surest way to ease and liberty in God's due time.
在本章中我們看到前章末了所決定之約的詳細記述；他們趁熱打鐵，立刻在那良好的心志中將這美好的決定付诸實行，免得若被耽延，便可能被放棄。本章記述：第一，那些在其上簽名蓋印之人的名字，Ne 10:1-27。第二，那些表示贊同並參與之人的記述，Ne 10:28-29。第三，這約本身及其一般條款，就是他們要「遵守神的誡命」（Ne 10:29）；特別是：他們不與外邦人通婚（Ne 10:30），不干犯安息日，也不苛待債務人（Ne 10:31），並且他們要仔細繳納當納的聖殿捐項，以維持聖殿的事奉——這一切他們都忠實地承諾遵守，Ne 10:32-39。