서론
無題
英語原文
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)
契約の署名（紀元前444年）
¹ 印を押した者たちは次のとおりである。ハカルヤの子テルシャタ・ネヘミヤ、およびゼデキヤ。 ² セラヤ、アザリヤ、エレミヤ。 ³ パシュル、アマリヤ、マルキヤ。 ⁴ ハトシ、シェバニヤ、マルク。 ⁵ ハリム、メレモテ、オバデヤ。 ⁶ ダニエル、ギネトン、バルク。 ⁷ メシュラム、アビヤ、ミヤミン。 ⁸ マアジヤ、ビルガイ、シェマヤ。これらは祭司であった。 ⁹ レビ人たち。すなわちアザニヤの子エシュア、ヘナダデの子らの子ビヌイ、カドミエル。 ¹⁰ その兄弟たち。シェバニヤ、ホディヤ、ケリタ、ペラヤ、ハナン。 ¹¹ ミカ、レホブ、ハシャビヤ。 ¹² ザックル、シェレブヤ、シェバニヤ。 ¹³ ホディヤ、バニ、ベニヌ。 ¹⁴ 民のかしらたち。パロシ、パハテ・モアブ、エラム、ザット、バニ。 ¹⁵ ブニ、アズガデ、ベバイ。 ¹⁶ アドニカム、ビグワイ、アディン。 ¹⁷ アテル、ヒゼキヤ、アズル。 ¹⁸ ホディヤ、ハシュム、ベザイ。 ¹⁹ ハリフ、アナトテ、ネバイ。 ²⁰ マグピアシ、メシュラム、ヘジル。 ²¹ メシェザベル、ザドク、ヤドア。 ²² ペラテヤ、ハナン、アナヤ。 ²³ ホセア、ハナニヤ、ハシュブ。 ²⁴ ハロヘシュ、ピレハ、ショベク。 ²⁵ レフム、ハシャブナ、マアセヤ。 ²⁶ アヒヤ、ハナン、アナン。 ²⁷ マルク、ハリム、バアナ。 ²⁸ 民の残り、祭司たち、レビ人たち、門衛たち、歌ういたち、ネティン人たち、およびすべての地の民から離れて神の律法に向かって自分たちを聖別した者たち、その妻たち、息子たち、娘たち、すなわちすべて知識と理解を持つ者は、 ²⁹ 自分たちの兄弟たち、その貴族たちと結び、神のしもべモーセによって与えられた神の律法に従って歩み、私たちの主なる主のすべての戒め、そのさばき、およびそのおきてを守り行うために、のろいと誓いに入った。 ³⁰ 私たちが娘を地の民に与えず、彼らの娘を私たちの息子のためにめとらないこと。 ³¹ また、地の民が安息日に商品や食物を持って来て売るなら、私たちが安息日や聖なる日に彼らからそれを買わないこと。また第七年を免除し、すべての負債を免じること。
イスラエルが初めて神との契約に結ばれた時、それは犠牲と血の注ぎによって行われた（出24:1-8）。しかしここでは、契約の書かれた条項に署名し印を押すという、より自然で一般的な方法によって行われた。それは彼らを既に彼らの務めであった以上のものに縛るものではなかった。ここに次のことがある。
I. 会衆の代表者およびかしらとして、この契約に署名し印を押した公人たちの名前。というのも、個々の人がこれを行うのは終わりのないわざになったであろうし、もしこれらの指導者たちがこの契約に従って自分たちの分を果たしたなら、その模範がすべての民に良い影響を与えたであろうから。見よ。1. つかさであったネヘミヤが最初に署名した。このわざにおける彼の熱心さを示し、他の人々に良い模範を示すためであった（Ne 10:1）。栄誉と力において他の人々より上にある者は、神の道において彼らの先頭に立つべきである。2. 次に二十二人の祭司が署名した。その中に、同じ月の一日であった荘厳さ（Ne 8:2）で活動的な人であったエズラを見いだせないのは不思議である。それゆえに彼が不在であったとは考えられない。しかし彼は学者としての分を果たしたので、今は他の人々がその分を果たすに任せた。3. 祭司の次に十七人のレビ人がこの契約に署名した。その中に、会衆の口として祈りにおいて働いた者のすべて、あるいはほとんどを見いだす（Ne 9:4,5）。これは彼ら自身が語ったことに感化され、彼ら自身が触れることを避けた重荷を他の人々に負わせないことを示す。祈りにおいて導く者は、他のすべての良いわざにおいても導くべきである。4. レビ人の次に、四十四人の民のかしらたちが、自分自身と残りのすべて、とりわけ影響力を持つ者たちのために、神の戒めを守ることを手紙で保証した。その名はここで彼らの誉れとして記録に残されている。国において宗教を復興し、永続させようと熱心であった者として。そのような者の記憶は祝福される。ほとんどの、Ne 7:8-63 等で家または氏族のかしらとして言及された者が、ここで署名した民のかしらの最初の者たちの中で言及されていることは注目すべきである。彼らがバビロンから出た時のかしらであった者の名を、今のかしらが、だれであれ、受け継ぎ、これらがその父祖の家のすべての者に代わって署名するのに最もふさわしかった。ここに「パロシ、パハテ・モアブ、エラム、ザット、バニ」（Ne 10:14）、「アズガデ、ベバイ、ビグワイ、アディン、アテル、ハシュム、ベザイ、ハリフ、アナトテ」、および続く節のいくつかの他の者がおり、これらはすべてその目録に見出される。影響力を持つ者はそれを神のために用いなければならない。
II. 残りの民、および残りの祭司やレビ人との一致。彼らはそのかしらたちが行ったことに同意を示した。彼らと共に加わった。1. 彼らの妻と子どもたち。彼らも罪を犯したので、改革しなければならなかった。知識と理解を持つすべての者は神と契約を結ばなければならなかった。若い人々が善悪を区別し、理性的に行動する能力に成長するやいなや、彼らは「主につながれる」ことを自分自身の行為とすべきである。2. 他の国からの改宗者たち。「地の民から離れ、彼らの神々とその礼拝から離れ、神の律法、およびその律法の遵守に向かって自分自身を聖別したすべての者」。回心とは何であるかを見よ。それはこの世の歩みと慣習から自分自身を離し、神のことばの conduct に自分自身を献げることである。そして、一つの律法があるように、一つの契約、一つのバプテスマが、異邦人にも地に生まれた者にもある。民の一致がどのように表現されているかを見よ（Ne 10:29）。（1）「彼らはその兄弟たちと結ばれた」。一人残らず。宮が祝福する者を、国も祝福した！ 平民はこの良いわざにおいてその貴族たちに同意した。偉大な人々は、宗教を励まし、その模範となる時に、これほど偉大には見えない。そして彼らはそれによって、最も価値ある下位の者たちの関心を確保するであろう。貴族が心から宗教的な大義を支持すれば、おそらく彼らが想像する以上に、民がそこで彼らに結びつくのを見出すであろう。彼らの貴族は「兄弟たち」と呼ばれている。神の事柄においては、富める者も貧しい者も、高い者も低い者も共に集まるからである。（2）彼らは「のろいと誓いに入った」。貴族たちが手と印で契約を確認したように、民はのろいと誓いで確認した。その誠実さについて神に荘厳に訴え、不誠実に扱う場合には神の正しい復讐を祈り求めることによって。すべての誓いには、魂の上に条件付きののろいがあり、それが魂に対する強い絆となる。もし私たち自身の舌が偽り偽りの舌であるなら、それは私たち自身の上に落ち、重く落ちるからである。
III. この契約の一般的内容。彼らはこの必要な事、すなわちすべての他の務め、利益、感謝の約束によってすでに義務づけられていた事以上の重荷を自分たちに負わせなかった。「神の律法に歩み、そのすべての戒めを行う」こと（Ne 10:29）。ダビデも「神の正しいさばきを守る」と誓った（詩119:106）。私たち自身の契約は、以前縛られていたよりも強くはなくても、より敏感に私たちを縛る。それゆえに私たちが自分自身をこのように縛うことは無駄ではない。見よ。私たちが神の戒めを行うことに自分自身を縛る時、その「すべての」戒めを行うことに自分自身を縛り、そこにおいて主、私たちの主として神を見る。
IV. この契約の特定の条項のいくつか、現在の誘惑に適合したもの。1. 異邦人と結婚しないこと（Ne 10:30）。彼らの多くはこれに有罪であった（Ezr 9:1）。神との契約において、私たちは特に、最もしばしば陥り、損なわれた罪に反対して誓うべきである。「神の戒めを守ろうと決心する者は、悪を行う者に『去れ』と言わなければならない」（詩119:115）。2. 安息日、あるいは律法が「その中でどんなわざもしてはならない」と言った他の日には市場を開かないこと。彼らはその日に利益のために自分自身で商品を売らないだけでなく、必要という口実の下、食物でさえ、その日に彼らから買うことによって異邦人が売ることを励まさない。その前日に家族の食料を買い込むであろう（Ne 10:31）。見よ。神のすべての戒めを守ることを契約する者は、特に安息日をよく守ることを契約しなければならない。その冒涜は他の冒涜の入口であるから。安息日は私たちの魂のための市場の日であるが、からだのためではない。3. 債務の取り立てにおいて厳しくせず、律法にしたがって第七年を免除の年として守ること（Ne 10:31）。この点において彼らは有罪であった（Ne 5:1-19）。それゆえにここで彼らは改革を約束する。これが「重い荷を解き」「抑圧された者を自由にする」という、受け入れられる断食であった（イザ58:6）。贖いの日のラッパが鳴らされたのは、贖罪の日の終わりであった。地の休みの年として第七年を守ることを怠ったために、神は地にその安息日を七十年享受させた（レビ26:35）。それゆえに彼らはその律法を守ることを契約した。特にそのために罰せられた過ちを改めようとしない子どもたちは、実に頑固な子どもたちである。
英語原文
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)
神殿の奉仕に関する民の契約（紀元前444年）
³² また、私たちが年ごとに、それぞれ三分の一シェケルを、私たちの神の宮の奉仕のために課すこと。 ³³ 供えのパン、常供の燔祭、安息日ごと、新月ごと、定めの祭りごとの燔祭、および聖なるもの、イスラエルの贖いのためにする贖罪、ならびに私たちの神の宮のすべてのわざのため。 ³⁴ そして祭司たち、レビ人たち、および民は、神の宮の丸太の献げ物についてくじを引き、年ごとに、定められた時に、それを私たちの神、主の宮に持って来ること。それは私たちの父祖の家にしたがって年ごとに順に定められている。 ³⁵ また、私たちの地の初穂と、すべての果樹の初穂を、年ごとに主の宮に持って来ること。 ³⁶ また、私たちの子どもたちの初子、および獣の初子を、私たちの家畜の初子、すなわち雌牛でも羊でも、律法に書かれているとおりに主の宮に持って来ること。それは私たちの父祖の家にしたがって年ごとに順に定められている。 ³⁷ また、私たちの練った粉の初物、私たちの献げ物、すべての果樹の実、新しいぶどう酒と油の初物を、祭司たちのために、私たちの神の宮の倉に持って来ること。また私たちの畑の十分の一をレビ人に持って来ること。レビ人自身が、私たちのすべての農作業の町々から十分の一を受け取るからである。 ³⁸ 祭司であるアロンの子孫はレビ人と共に、十分の一を受け取る時にその一つに立ち合う。そしてレビ人はその十分の一の十分の一を、私たちの神の宮の倉、倉の家に携えて行くこと。 ³⁹ イスラエルの子らとレビ人の子らは、穀物、新しいぶどう酒、油の献げ物を倉の家に携えて行くこと。聖所の器、勤めの祭司たち、門衛、歌ういたちもそこにいること。こうして私たちは私たちの神の宮を見捨てない。
ここに、彼らが契約を結んだ他の事柄がある。それはすべて神の礼拝への備えに関するものであった。ここを見よ。
I. 神殿の維持費のために定められた税。各人は三分の一シェケルを「神の宮の奉仕のために」毎年支払うことを課せられた（Ne 10:32）。彼らは神の礼拝を、安く済むと思ってはならなかった。神殿の奉仕の日常の費用は非常に大きかった。維持すべき建物があり、奉仕すべき祭司やレビ人がいた。これは以前から、各人が半シェケルをささげることを命じられていた（出30:13）。しかしここでは、神殿の倉が貧しくなり、それを支えるべき国が貧しかったので、彼らは三分の一に減らした。しかしこれは貧しい人々の負担を軽くするためではなく、彼らがまだ約束していたように、宗教を支持するためにそれぞれが何かをするようにするためであろう。神の宮の備えに惜しみなく寄与する者は、信仰を持ち、その富を神に負っていると認めている。
II. 神殿の供え物の秩序。これがここで示されている。彼らは神殿の奉仕のすべての項目、特に燔祭、穀物の献げ物、贖罪の献げ物、初穂、十分の一についての律法を遵守することを誓った。これらの献げ物の正確な時期と割合は、モーセの律法に定められていた。彼らの誓いは、それらを遵守することであった。彼らは特に次のことを約束した。1. 「丸太の献げ物」。これは神殿で焚火を燃やすための薪（Ne 10:34）。彼らは各家族が交代でこれを備えるためにくじを引くことを定めた。律法の小さな部分でさえ、見落とされると、やがて失われる。すべての奉仕には費用がかかり、それを負担する者がいなければならない。2. 初穂。彼らは土地と果樹の初穂、子どもたちと獣の初子を主の宮に持って来ることを約束した（Ne 10:35,36）。これはすべての良いものが神から来ることを認めることであった。3. 十分の一。彼らは穀物、新しいぶどう酒、油の初物を祭司のために、また畑の十分の一をレビ人のために、神の宮の倉に持って来ることを誓った（Ne 10:37）。レビ人は十分の一を受け取る時、その十分の一を祭司に、すなわち神の宮の倉に持って来る義務があった（Ne 10:38）。これらはみなモーセの律法に定められたことであったが、長い間なおざりにされていた。今、彼らはそれらを遵守し、「私たちの神の宮を見捨てない」と誓った（Ne 10:39）。
III. この契約の締めくくりは、彼らが「私たちの神の宮を見捨てない」という誓いであった。彼らはそれが彼らの宗教の中心であり、神の臨在の地であることを知っていた。もし神殿が見捨てられれば、彼らの礼拝も衰えるであろう。それゆえに彼らはそれを支持するために必要なすべてを行うことを誓った。神の家は私たちの喜びであり、私たちの慰めであり、私たちの力である。それを見捨ててはならない。
英語原文
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.
本章には、前章の終わりで決議された契約についての詳しい記録がある。彼らは鉄が熱いうちに打ち、良い心構えにあったとき、遅れれば取りやめになる恐れがあるとして、直ちにその善い決意を実行に移した。ここで私たちは、I. これに手と印を押した者たちの名前、Ne 10:1-27。II. 同意と参加を表明した者たちについての記録、Ne 10:28,29。III. 契約そのもの、およびその条文の概要、すなわち「神の戒めを守る」こと（Ne 10:29）、特に、異邦人と結婚しないこと（Ne 10:30）、安息日を汚さないこと、また債務者に厳しく当たらないこと（Ne 10:31）、そして神殿の奉仕を維持するため教会の献金を慎重に納めること、これらに忠実に従うことを彼らは約束した、Ne 10:32-39、を見る。