서론
제목 없음
简体中文
영문 원문
This chapter gives us a more particular narrative of Ezra's journey to Jerusalem, of which we had a general account in the foregoing chapter I. The company that went up with him, Ezr 8:1-20. II. The solemn fast which he kept with his company, to implore God's presence with them in this journey, Ezr 8:21-23. III. The care he took of the treasure he had with him, and the charge he gave concerning it to the priests, to whose custody he committed it, Ezr 8:24-30. IV. The care God took of him and his company in the way, Ezr 8:31. V. Their safe arrival at Jerusalem, where they delivered their treasure to the priests (Ezr 8:32-34), their commissions to the kings lieutenants (Ezr 8:36), offered sacrifices to God (Ezr 8:35), and then applied to their business.
1-20
The Journey of Ezra and Others (457 BC)
简体中文
以斯拉等人的行程（公元前457年）
¹ 当亚达薛西王年间，同我从巴比伦上来的众族长和他们的家谱记在下面。 ² 属非尼哈的子孙有革舜；属以他玛的子孙有但以理；属大卫的子孙有哈突； ³ 属巴录的子孙，就是示迦尼的子孙有撒迦利亚，同着他被家谱数点的男丁一百五十人。 ⁴ 属巴哈摩押的子孙有西拉希雅的儿子以利约乃，同着他有男丁二百人。 ⁵ 属示迦尼的子孙有雅哈悉的儿子，同着他有男丁三百人。 ⁶ 属亚丁的子孙有约拿单的儿子以别，同着他有男丁五十人。 ⁷ 属以拦的子孙有亚他利雅的儿子耶筛亚，同着他有男丁七十人。 ⁸ 属示法提雅的子孙有米迦勒的儿子西巴第雅，同着他有男丁八十人。 ⁹ 属约押的子孙有耶歇的儿子俄巴底，同着他有男丁二百一十八人。 ¹⁰ 属示罗密的子孙有约细斐的儿子，同着他有男丁一百六十人。 ¹¹ 属比拜的子孙有比拜的儿子撒迦利亚，同着他有男丁二十八人。 ¹² 属押甲的子孙有哈干的孩子约哈难，同着他有男丁一百一十人。 ¹³ 属亚多尼干末后的子孙，名字是这些——以利法列、耶利、示玛雅，同着他们有男丁六十人。 ¹⁴ 属比革瓦伊的子孙有乌太和撒布，同着他们有男丁七十人。 ¹⁵ 我招聚他们在流入亚哈瓦的河边，我们在那里安营三日；我查看百姓和祭司，见有利的子孙一个也没有。 ¹⁶ 就召首领以利以谢、亚列、示玛雅、以利拿单、雅立、以利拿单、拿单、撒迦利亚、米书兰，又召教习约雅立和以利拿单。 ¹⁷ 我打发他们往迦西斐雅地方的首领易多那里，又告诉他们当向易多和他居迦西斐雅地方的弟兄尼提宁人当说什么，叫他们为我们神的殿带使用的人来。 ¹⁸ 因我们神施恩的手帮助我们，他们为我们带了一个通达人来，就是属利未的玛利的子孙——玛利是利未的儿子、是以色列的儿子；又有示利比雅和他的众子、并他的弟兄共十八人； ¹⁹ 又有哈沙比雅，同着他有米拉利的子孙耶筛亚，并他的弟兄和他们的众子共二十人。 ²⁰ 还有大卫和众首领从前派给利未人供役使的尼提宁人二百二十名，都按名指明。
以斯拉既从王领了谕旨，便如同招兵买马一般，竖起大旗，招聚以色列的被逐之人和犹大的分散之人（赛十一12）。"锡安之子中，凡与巴比伦的女儿同华美的，若有意上耶路撒冷去——那里圣殿已经建成，殿中事奉已经开端——如今正是其时。" 人或以为在这样一位领袖之下、带着这样的鼓励，所有的犹太人终必都抖下尘土、解开颈项上的捆绑，正如赛五十二1、2等处所呼召的。我希奇他们中怎有人读了那章仍留下。但留下者甚众。他们爱安逸胜于信仰，自以为所居之处很好；或是不信耶路撒冷能改善他们的境遇，或是不敢历经任何艰难前去。但我们在此被告知：
I. 有些人甘心乐意要与以斯拉同去。各家族的首领在此被提名，是为他们的尊荣；各人所带男丁之数也一一列出，合计1496人。两位祭司被列名（拉八2），还有大卫的一个子孙；但看来他们是不带家眷来的，大概打算先看看耶路撒冷如何，再决定是接家眷来，还是回到他们那里去。其中几个家族或宗族——在此所列的——我们从前在拉二3-20已经见过；那时他们中有人上去，如今有更多人上去，正如神所感其心；有人巳初蒙召入园，有人直到酉初才蒙召，然而就是这些人也不被弃绝。但我们读到亚多尼干末后的子孙（拉八13），有人以此非难他们，说他们是最末后才列在以斯拉麾下的；我却以此为他们的尊荣，因这家族所有的人都回来了，无一人留下。
II. 此次同行中的利未人，乃是近乎被"征召"才来事奉的。以斯拉指定他全队正月初一日在某地集合（拉七9）。那时他在那里检阅他们、点阅他们，结果（这是奇特的）见有利的子孙一个也没有（拉八15）。虽有几位祭司，却无其他利未人。那支派圣洁的灵在哪里呢？以斯拉身为祭司，如同摩西一般宣告：谁属耶和华？ 他们却不象利未人，反而退缩，情愿留在羊圈中听羊群的咩叫。我们可以设想，他们在巴比伦有会堂，在其中祷告、讲道、守安息日（既无更美之物，他们当为之感恩）；但耶路撒冷的殿既已开门，他们原是受派事奉其中的，他们本当把锡安的门庭置于一切会堂之上。此事在此被记录下来，成为他们的羞辱；但不要在迦特报告。以斯拉发现随从中没有利未人，便大感为难。他为事奉圣殿所需的款项绰绰有余，所缺的却是人。王和众首领已尽其分且有过之，利未的子孙却连一半也未做到。他从同行者中挑选了十一位——首领之人和通达之人——去填补这可悲的空缺；我们在此被告知：1. 关于他们的差遣。以斯拉打发他们到一个合适的地方——那里有利未人的学院，就是迦西斐雅地方，可能是巴比伦中一处专供此用的街市或广场——可称之为"银街"，因ceseph意为银。他打发他们到一个合适的人——易多，那学院的院长——那里，并非勉强他亲自前来（我们设想他年迈，不堪此迁），而是请他派几位年轻人——为我们神的殿带使用的人来（拉八17）。以良善的仆人充实神的殿，乃是善工，凡有分于此的，必因之得安慰与尊荣。2. 关于他们的成功。他们不至空手而回；虽仓促之间，却带回了约四十名利未人来服事以斯拉——示利比雅（被记为非常聪明的人）和十八人与他同来（拉八18）；哈沙比雅、耶筛亚，以及二十人与他们同来（拉八19）。由此可见，他们并非不愿意去，只是怠惰迟钝，需要有人相请、激发才去。可惜善人只因无人提及便错过善工！可惜他们竟需要被提醒；但若确有此需要，却又无人提醒，岂不更可惜！在尼提宁人——那学院的服役者，圣殿职事中的最低阶层——之中，乐意前往的反比利未人自己更多。在这次仓促的呼召下，有220名尼提宁人报了名，并且得着尊荣，在以斯拉的名册上被按名记下（拉八20）。以斯拉说："我们就这样因我们神施恩的手帮助我们，得了利未人。" 凡从前缺少仆人之处，如今空缺既得妥善补充，就当将荣耀归神，承认他施恩的手使他们有资格事奉、感动他们前来，又为他们开了机会之门。
영문 원문
The Journey of Ezra and Others (457 BC)
¹ These are now the chief of their fathers, and this is the genealogy of them that went up with me from Babylon, in the reign of Artaxerxes the king.
² Of the sons of Phinehas; Gershom: of the sons of Ithamar; Daniel: of the sons of David; Hattush.
³ Of the sons of Shechaniah, of the sons of Pharosh; Zechariah: and with him were reckoned by genealogy of the males a hundred and fifty.
⁴ Of the sons of Pahath-moab; Elihoenai the son of Zerahiah, and with him two hundred males.
⁵ Of the sons of Shechaniah; the son of Jahaziel, and with him three hundred males.
⁶ Of the sons also of Adin; Ebed the son of Jonathan, and with him fifty males.
⁷ And of the sons of Elam; Jeshaiah the son of Athaliah, and with him seventy males.
⁸ And of the sons of Shephatiah; Zebadiah the son of Michael, and with him fourscore males.
⁹ Of the sons of Joab; Obadiah the son of Jehiel, and with him two hundred and eighteen males.
¹⁰ And of the sons of Shelomith; the son of Josiphiah, and with him a hundred and threescore males.
¹¹ And of the sons of Bebai; Zechariah the son of Bebai, and with him twenty and eight males.
¹² And of the sons of Azgad; Johanan the son of Hakkatan, and with him a hundred and ten males.
¹³ And of the last sons of Adonikam, whose names are these, Eliphelet, Jeiel, and Shemaiah, and with them threescore males.
¹⁴ Of the sons also of Bigvai; Uthai, and Zabbud, and with them seventy males.
¹⁵ And I gathered them together to the river that runneth to Ahava; and there abode we in tents three days: and I viewed the people, and the priests, and found there none of the sons of Levi.
¹⁶ Then sent I for Eliezer, for Ariel, for Shemaiah, and for Elnathan, and for Jarib, and for Elnathan, and for Nathan, and for Zechariah, and for Meshullam, chief men; also for Joiarib, and for Elnathan, men of understanding.
¹⁷ And I sent them with commandment unto Iddo the chief at the place Casiphia, and I told them what they should say unto Iddo, and to his brethren the Nethinims, at the place Casiphia, that they should bring unto us ministers for the house of our God.
¹⁸ And by the good hand of our God upon us they brought us a man of understanding, of the sons of Mahli, the son of Levi, the son of Israel; and Sherebiah, with his sons and his brethren, eighteen;
¹⁹ And Hashabiah, and with him Jeshaiah of the sons of Merari, his brethren and their sons, twenty;
²⁰ Also of the Nethinims, whom David and the princes had appointed for the service of the Levites, two hundred and twenty Nethinims: all of them were expressed by name.
Ezra, having received his commission from the king, beats up for volunteers, as it were, sets up an ensign to assemble the outcasts of Israel and the dispersed of Judah, Isa 11:12. "Whoever of the sons of Sion, that swell with the daughters of Babylon, is disposed to go to Jerusalem, now that the temple there is finished and the temple-service set a-going, now is their time." Now one would think that under such a leader, with such encouragements, all the Jews should at length have shaken themselves from their dust, and loosed the bands of their neck, according to that call, Isa 52:1,2, etc. I wonder how any of them could read that chapter and yet stay behind. But multitudes did. They loved their ease better than their religion, thought themselves well off where they were, and either believed not that Jerusalem would better their condition or durst not go thither through any difficulties. But here we are told,
I. That some offered themselves willingly to go with Ezra. The heads of the several families are here named, for their honour, and the numbers of the males that each brought in, amounting in all to 1496. Two priests are named (Ezr 8:2) and one of the sons of David; but, it should seem, they came without their families, probably intending to see how they liked Jerusalem and then either to send for their families or return to them as they saw cause. Several of their families, or clans, here named, we had before, Ezr 2:3-20 Some went up from them at that time, more went up now, as God inclined their hearts; some were called into the vineyard at the third hour, others not till the eleventh, yet even those were not rejected. But here we read of the last sons of Adonikam (Ezr 8:13), which some understand to their dispraise, that they were the last that enlisted themselves under Ezra; I rather understand it to their honour, that now all the sons of that family returned and none staid behind.
II. That the Levites who went in this company were in a manner pressed into the service. Ezra appointed a general rendezvous of all his company at a certain place upon new-year's day, the first day of the first month. Ezr 7:9. Then and there he took a view of them, and mustered them, and (which was strange) found there none of the sons of Levi, Ezr 8:15. Some priests there were, but no others that were Levites. Where was the spirit of that sacred tribe? Ezra, a priest, like Moses proclaims, Who is on the Lord's side? They, unlike to Levi, shrink, and desire to abide among the sheep-folds to hear the bleatings of the flock. Synagogues we suppose they had in Babylon, in which they prayed, and preached, and kept sabbaths (and, when they could not have better, they had reason to be thankful for them); but now that the temple at Jerusalem was opened, to the service of which they were ordained, they ought to have preferred the gates of Zion before all those synagogues. It is upon record here, to their reproach; but tell it not in Gath. Ezra, when he observed that he had no Levites in his retinue, was much at a loss. He had money enough for the service of the temple, but wanted men. The king and princes had more than done their part, but the sons of Levi had not half done theirs. Eleven men, chief men, and men of understanding, he chooses out of his company, to be employed for the filling up of this lamentable vacancy; and here we are informed, 1. Of their being sent. Ezra sent them to a proper place, where there as a college of Levites, the place Casiphia, probably a street or square in Babylon allowed for that purpose—Silver Street one may call it, for ceseph signifies silver. He sent them to a proper person, to Iddo, the chief president of the college, not to urge him to come himself (we will suppose him to be old and unfit for such a remove), but to send some of the juniors, ministers for the house of our God, Ezr 8:17. The furnishing of God's house with good ministers is a good work, which will redound to the comfort and credit of all that have a hand in it. 2. Of their success. They did not return without their errand, but, though the warning was short, they brought about forty Levites to attend Ezra, Sherebiah, noted as a very intelligent man, and eighteen with him (Ezr 8:18). Hashabiah, and Jeshaiah, and twenty with them, Ezr 8:19. By this it appears that they were not averse to go, but were slothful and inattentive, and only wanted to be called upon and excited to go. What a pity it is that good men should omit a good work, merely for want of being spoken to! What a pity that they should need it, but, if they do, what a pity that they should be left without it! Of the Nethinim, the servitors of the sacred college, the species infima—the lowest order of the temple ministers, more appeared forward to go than of the Levites themselves. Of them 220, upon this hasty summons, enlisted themselves, and had the honour to be expressed by name in Ezra's muster-roll, Ezr 8:20. "Thus," says Ezra, "were we furnished with Levites, by the good hand of our God upon us." If, where ministers have been wanting, the vacancies are well supplied, let God have the glory, and his good hand be acknowledged as qualifying them for the service, inclining them to it, and then opening a door of opportunity for them.
21-23
Ezra's Fast (457 BC)
简体中文
以斯拉的禁食（主前457年）
²¹ 那时，我在亚哈瓦河边宣告禁食，为要在我们神面前刻苦己心，求他使我们和妇人孩子，并一切所有的，都得平坦的道路。 ²² 因我羞于求王拨步兵马兵帮助我们抵挡路上的仇敌。因为我们曾对王说：我们神的手必帮助一切寻求他的人；但他的能力和忿怒，必攻击一切离弃他的人。 ²³ 所以我们禁食祈求我们的神，他就应允了我们。
以斯拉已招聚了利未人与他同行；然而若没有神与他同在，这又有何益处？因此，这便成了他最关切之事。我们在一切所行的事上都必须认定神，尤其是在我们竭力服事他在人中间之国度的事上，更当如此。以斯拉在此正是这样行。请留意，
I. 他对神并对他恩惠护佑之坚定的信靠。他曾告诉王（拉8:22），自己是本着怎样的原则行事：寻求神的人，即使在最大的危险中，也安息在他翅膀的荫下；离弃他的人，即便在最稳妥之时，也时刻暴露在危险之中。神的仆人有神的能力为他们效力；神的仇敌则有神的能力与他们作对。这是以斯拉心中所信的，也是他口里在王面前所承认的；因此他羞于向王求护送之兵，免得因此给王和左右的人留下把柄，叫他们或怀疑神帮助他百姓的能力，或怀疑以斯拉对这能力的信心。凡信靠神、以神为夸耀的人，都必以向受造之物寻求保护为耻，尤其以使用任何卑劣的权宜之计来保全自己为耻，因为这样作便是与自己的信仰和确信相矛盾。这并不是说，倚靠神的人不可使用适当的方法来保全自己，他们尽可坦然如此行而不必羞愧；但当神的荣耀受到牵涉之时，人宁可暴露自己于危险之中，也不愿作任何有损神荣耀的事——神的荣耀应当比我们的性命更宝贵。
II. 他怀着这样的信心而向神所作的恳切祈求：他宣告禁食（拉8:21）。毫无疑问，他自从起初想到此事之时，就已在私下恳求神的指引；但为着公共的恩惠，必须献上公共的祷告，好叫一切将分享其安慰的人，都能在祈求之中有份。他们的禁食是为了：1. 表达他们的谦卑痛悔。他宣告这正是禁食的用意所在：为要在我们神面前刻苦己心，为我们的罪忧伤，好叫我们配得着赦免。当我们进入人生任何新的境遇之时，所当留心的，是不可将从前境遇中所犯之罪的罪愆带入其中。当我们身处任何迫在眉睫的危险之中时，务要先与神和好，这样我们便安全了：没有什么能真正伤害我们。2. 激发他们的恳求。祷告总是与敬虔的禁食相联合的。他们到施恩座前所要办的，乃是求神指示当走的正路，就是将自己交托于神护理的引导之下，将自己置于神的保护之中，并求神在他们旅途上引导他们、保守他们，使他们平安抵达目的地。他们在路上是客旅，要经过仇敌之地行军，又没有他们先祖所有的云柱火柱引领；但他们相信，神的大能、神的恩惠，以及他使者的服事，足以代替那一切；他们也盼望藉祷告得着属天的帮助。当知道，我们一切关于自己、家人和产业的忧虑，都当以祷告交托给神，并将这忧虑的重担卸给他，这才是我们的智慧与本分（腓4:6）。
III. 他们如此行的美好结果（拉8:23）：我们以同心合意的祷告恳求我们的神，他就应允了我们。他们自己心中得了某种安慰的确据，知道他们的祷告已蒙垂听；事情的结果也证实了这一点；因为凡真心寻求神的，从未有徒然寻求的。
영문 원문
Ezra's Fast (457 BC)
²¹ Then I proclaimed a fast there, at the river of Ahava, that we might afflict ourselves before our God, to seek of him a right way for us, and for our little ones, and for all our substance.
²² For I was ashamed to require of the king a band of soldiers and horsemen to help us against the enemy in the way: because we had spoken unto the king, saying, The hand of our God is upon all them for good that seek him; but his power and his wrath is against all them that forsake him.
²³ So we fasted and besought our God for this: and he was intreated of us.
Ezra has procured Levites to go along with him; but what will that avail, unless he have God with him? That is therefore his chief care. In all our ways we must acknowledge God, and in those particularly wherein we are endeavouring to serve the interest of his kingdom among men. Ezra does so here. Observe,
I. The stedfast confidence he had in God and in his gracious protection. He told the king (Ezr 8:22) what principles he went upon, that those who seek God are safe under the shadow of his wings, even in their greatest dangers, but that those who forsake him are continually exposed, even when they are most secure. God's servants have his power engaged for them; his enemies have it engaged against them. This Ezra believed with his heart, and with his mouth made confession of it before the king; and therefore he was ashamed to ask of the king a convoy, lest thereby he should give occasion to the king, and those about him, to suspect either God's power to help his people or Ezra's confidence in that power. Those that trust in God, and triumph in him, will be ashamed of seeking to the creature for protection, especially of using any sorry shifts for their own safety, because thereby they contradict themselves and their own confidence. Not but that those who depend upon God must use proper means for their preservation, and they need not be ashamed to do so; but, when the honour of God is concerned, one would rather expose one's-self than do any thing to the prejudice of that, which ought to be dearer to us than our lives.
II. The solemn application he made to God in that confidence: He proclaimed a fast, Ezr 8:21. No doubt he had himself begged of God direction in this affair from the first time he had it in his thoughts; but for public mercies public prayers must be made, that all who are to share in the comfort of them may join in the request for them. Their fasting was, 1. To express their humiliation. This he declares to be the intent and meaning of it. "that we might afflict ourselves before our God for our sins, and so be qualified for the pardon of them." When we are entering upon any new condition of life our care should be to bring none of the guilt of the sins of our former condition into it. When we are in any imminent peril let us be sure to make our peace with God, and then we are safe: nothing can do us any real hurt. 2. To excite their supplications. Prayer was always joined with religious fasting. Their errand to the throne of grace was to seek of God the right way, that is, to commit themselves to the guidance of the divine Providence, to put themselves under the divine protection, and to beg of God to guide and keep them in their journey and bring them safely to their journey's end. They were strangers in the road, were to march through their enemies' countries, and had not a pillar of cloud and fire to lead them, as their fathers had; but they believed that the power and favour of God, and the ministration of his angels, would be to them instead of that, and hoped by prayer to obtain divine assistance. Note, All our concerns about ourselves, our families, and our estates, it is our wisdom and duty by prayer to commit to God, and leave the care of with him, Php 4:6.
III. The good success of their doing so (Ezr 8:23): We besought our God by joint-prayer, and he was entreated of us. They had some comfortable assurance in their own minds that their prayers were answered, and the event declared it; for never any that sought God in earnest sought him in vain.
24-30
Ezra's Care of the Temple Treasure (457 BC)
简体中文
以斯拉对圣殿财宝的看顾（主前457年）
²⁴ 我分派祭司长十二人，就是示利比、哈沙比，和他们的弟兄十人， ²⁵ 将金银和器皿，就是我们神殿的奉献之物，就是王、王的谋士、王的诸贵胄，并在那里的以色列众人所奉献的，都交给他们。 ²⁶ 我交给他们手的，有银子六百五十他连得，银器重一百他连得，金子一百他连得， ²⁷ 金碗二十个，重一千达利克；上等光亮的铜器两个，宝贵如金。 ²⁸ 我对他们说：你们归耶和华为圣；器皿也是归耶和华为圣的；金银是甘心献给你们列祖之神耶和华的。 ²⁹ 你们当警醒看守，直到你们在耶路撒冷耶和华殿的库房里，在祭司长和利未人，并以色列的族长面前过了秤。 ³⁰ 于是祭司、利未人受了金银和器皿的分量，要带到耶路撒冷我们神的殿里。
此处记载以斯拉对他随身所带、属神圣所之财宝所格外留心的事。请留意：1. 他既已将看守之事交托给神，便也将之交托给适当的人，由他们负责看守；虽然若没有神，他们的儆醒也是徒然。当知道，我们的祷告总当以我们的努力来辅助；对基督的福音、他的教会和典章的看顾，不可只交在他手中就算了，更当交托那忠心的人（提后2:2）。2. 他既已求神保全他们所带的一切所有，他便对其中属神之殿、献与神的那一部分格外挂心。我们若盼望神藉他的护理保全那属我们的，就当藉他的恩典保全那属他的。让神的荣耀和神的事业成为我们的挂虑；这样我们便可盼望我们的性命与安慰也成为他的挂虑。请留意：（1）他将神殿的奉献之物交给谁。他指派十二位祭司长和同等数目的利未人来承担这信托（拉8:24,30）；他们因职分之故本有责任照管属神之物，并且理当特别享受这些圣洁财宝的益处。以斯拉告诉他们为何将这些交在他们手中（拉8:28）：你们归耶和华为圣，器皿也是圣的；除了圣洁之人，还有谁更合宜看顾圣物呢？凡有祭司之尊荣的，也当同时承担其中的责任与本分。先知预言神的百姓和仆人从巴比伦归回之时，曾郑重吩咐（赛52:11）：你们扛抬耶和华器皿的人哪，务要自洁。（2）他将这信托交付他们手中时何等精确：他将银子、金子、器皿过秤给他们（拉8:25），因为他期望将来也按分量从他们手中收回。在一切信托之事上，尤其是圣事，我们都当严谨，并在双方之间保持清楚的了解。在所罗巴伯时代，器皿是按数目交代的，此处则按重量交代，为要使一切都齐全，若有缺失也易于察觉——这是要暗示，凡受托看管圣物之人（正如一切神奥秘事的管家都是如此），无论是在领受信托之时还是在交卸之时，都当谨记：他们不久就要为此作极详细的交账，好叫他们忠心于此，并以喜乐之心呈上账目。（3）他对这些财宝所给的嘱咐（拉8:29）：你们当警醒看守，免得失落，或被私用，或与别物混杂。要保管在一起，要分别存放，要妥善看守，直到你们在圣殿里当着众首领面前过秤——这暗示他们何等应当谨慎忠心，又何等有荣耀被发现是忠心之人。如此，当保罗将福音的宝库交托给提摩太之时，他吩咐他要守着，直到耶稣基督显现，就是他要在基督面前为所受的信托交账之时——那时他的忠心便是他的冠冕。
영문 원문
Ezra's Care of the Temple Treasure (457 BC)
²⁴ Then I separated twelve of the chief of the priests, Sherebiah, Hashabiah, and ten of their brethren with them,
²⁵ And weighed unto them the silver, and the gold, and the vessels, even the offering of the house of our God, which the king, and his counsellors, and his lords, and all Israel there present, had offered:
²⁶ I even weighed unto their hand six hundred and fifty talents of silver, and silver vessels a hundred talents, and of gold a hundred talents;
²⁷ Also twenty basons of gold, of a thousand drams; and two vessels of fine copper, precious as gold.
²⁸ And I said unto them, Ye are holy unto the LORD; the vessels are holy also; and the silver and the gold are a freewill offering unto the LORD God of your fathers.
²⁹ Watch ye, and keep them, until ye weigh them before the chief of the priests and the Levites, and chief of the fathers of Israel, at Jerusalem, in the chambers of the house of the LORD.
³⁰ So took the priests and the Levites the weight of the silver, and the gold, and the vessels, to bring them to Jerusalem unto the house of our God.
We have here an account of the particular care which Ezra took of the treasure he had with him, that belonged to God's sanctuary, Observe, 1. Having committed the keeping of it to God, he committed the keeping of it to proper men, whose business it was to watch it, though without God they would have waked in vain. Note, Our prayers must always be seconded with our endeavours; the care of Christ's gospel, his church, and ordinances, must not be so left with him but that it must also be committed to faithful men, 2Ti 2:2. 2. Having prayed to God to preserve all the substance they had with them, he shows himself especially solicitous for that part of it which belonged to the house of God and was an offering to him. Do we expect that God should, by his providence, keep that which belongs to us? Let us, by his grace, keep that which belongs to him. Let God's honour and interest be our care; and then we may expect that our lives and comforts will be his. Observe, (1.) The persons to whom he delivered the offerings of the house of God. Twelve chief priests, and as many Levites, he appointed to this trust (Ezr 8:24,30), who were bound by their office to take care of the things of God, and were in a particular manner to have the benefit of these sacred treasures. Ezra tells them why he put those things into their hands (Ezr 8:28): You are holy unto the Lord, the vessels are holy also; and who so fit to take care of holy things as holy persons? Those that have the dignity and honour of the priesthood must take along with them the trust and duty of it. The prophet is foretelling the return of God's people and ministers out of Babylon, when he gives the solemn charge (Isa 52:11), Be you clean that bear the vessels of the Lord. (2.) The great exactness with which he lodged this trust in their hands: He weighed to them the silver, the gold, and the vessels (Ezr 8:25), because he expected to have it from them again by weight. In all trust, but especially sacred ones, we ought to be punctual, and preserve a right understanding on both sides. In Zerubbabel's time the vessels were delivered by number, here by weight, that all might be forth-coming and it might easily appear if any were missing, to intimate that such as are entrusted with holy things (as all the stewards of the mysteries of God are) are concerned to remember, both in receiving their trust and in discharging it, that they must shortly give a very particular account of it, that they may be faithful to it and so give up their account with joy. (3.) The charge he gave them with these treasures (Ezr 8:29): "Watch you, and keep them, that they be not lost, nor embezzled, nor mingled with the other articles. Keep them together; keep them by themselves; keep them safely, till you weigh them in the temple, before the great men there," hereby intimating how much it was their concern to be careful and faithful and how much it would be their honour to be found so. Thus when Paul charges Timothy with the gospel treasure he bids him keep it until the appearing of Jesus Christ, and his appearing before him to give account of his trust, when his fidelity would be his crown.
31-36
Ezra's Arrival at Jerusalem (457 BC)
简体中文
以斯拉抵达耶路撒冷（主前457年）
³¹ 正月十二日，我们从亚哈瓦河边起行，要往耶路撒冷去。我们神的手保佑我们，救我们脱离仇敌和路上埋伏之人的手。 ³² 我们到了耶路撒冷，在那里住了三日。 ³³ 第四日，在我们神的殿里，将金银和器皿过了秤，交在祭司乌利亚的儿子米利末的手中；同着他有非尼哈的儿子以利亚撒；还有利未人耶书亚的儿子约萨拔和宾内的儿子挪亚底。 ³⁴ 当日都按数目按重量过了秤，所有的分量都记在册上。 ³⁵ 从被掳之地归回的人，就是被掳之人的子孙，向以色列的神献燔祭，就是为以色列众人献公牛十二只，公绵羊九十六只，绵羊羔七十七只，又献公山羊十二只作赎罪祭：这都是献与耶和华为燔祭的。 ³⁶ 他们将王的谕旨交给王的总督和河西的省长，他们就帮助百姓和神的殿。
我们如今要随以斯拉前往耶路撒冷；此行全程约四个月之久；但因人数众多，行军迟缓，每段的里程也短。此处告诉我们：
I. 他的神是良善的，他也承认神的良善：我们神的手在我们身上，激励我们承担所当行的。他们得以如此，全在于他：1. 他们在途中蒙保守，没有被全然除灭；因为有仇敌在路上埋伏，要加害他们，或至少如亚玛力人那样击杀他们尽后边软弱的人，但神保护了他们（拉8:31）。即便是旅途寻常的危险，也足以叫我们以祷告来分别为圣我们的启程，又以赞美感恩来迎接平安归回；何况在如此危险的远征中，更当如此仰望神。2. 他们平安抵达了旅途的终点（拉8:32）。愿那定意面向新耶路撒冷的人坚持到底，直到他们在锡安朝见神；他们必发现，那动了善工的，必成全这工。
II. 他的司库们都是忠心的。他们一到了耶路撒冷，便急于卸下所受的信托，于是找着了圣殿的众首领；首领们从他们手中接收了，并给他们开了清讫的收据（拉8:33,34）。能从一项信托中解脱出来，是心中极大的轻松；能证明自己已忠心履行了这信托，是名声极大的尊荣。
III. 他的同伴都是敬虔之人。他们一就近坛前，便觉得自己有责任献祭，无论他们在巴比伦时所作何事（拉8:35）。当我们没有机会之时，那些事可以暂时不拘；但当门再次敞开之时，这些就期望于我们了。可留意的是：1. 在他们的祭物之中有赎罪祭；因为正是赎罪使每一项恩惠在我们身上变得甘甜而稳固；若非罪孽得除、我们与神和好，便无真正的安慰。2. 他们所献之数与支派之数相应——公牛十二只，公山羊十二只，公绵羊九十六只（即十二乘八）——暗示两国的联合，正如先知所预言的（结37:22）。他们不再两个支派走一条路、十个支派走另一条路，而是十二支派都藉着他们的代表聚集在同一个坛前。
IV. 连犹太人的仇敌也成了他们的朋友，向以斯拉的委任状低头，不但没有阻挠神的百姓，反倒帮助他们（拉8:36），全然是为了讨好王：当王表现得宽和之时，他们也争相表现得同样宽和。那时教会得了平安。
영문 원문
Ezra's Arrival at Jerusalem (457 BC)
³¹ Then we departed from the river of Ahava on the twelfth day of the first month, to go unto Jerusalem: and the hand of our God was upon us, and he delivered us from the hand of the enemy, and of such as lay in wait by the way.
³² And we came to Jerusalem, and abode there three days.
³³ Now on the fourth day was the silver and the gold and the vessels weighed in the house of our God by the hand of Meremoth the son of Uriah the priest; and with him was Eleazar the son of Phinehas; and with them was Jozabad the son of Jeshua, and Noadiah the son of Binnui, Levites;
³⁴ By number and by weight of every one: and all the weight was written at that time.
³⁵ Also the children of those that had been carried away, which were come out of the captivity, offered burnt offerings unto the God of Israel, twelve bullocks for all Israel, ninety and six rams, seventy and seven lambs, twelve he goats for a sin offering: all this was a burnt offering unto the LORD.
³⁶ And they delivered the king's commissions unto the king's lieutenants, and to the governors on this side the river: and they furthered the people, and the house of God.
We are now to attend Ezra to Jerusalem, a journey of about four months in all; but his multitude made his marches slow and his stages short. Now here we are told,
I. That his God was good, and he acknowledged his goodness: The hand of our God was upon us, to animate us for our undertaking. To him they owed it, 1. That they were preserved in their journey, and not all cut off; for there were enemies that laid wait for them by the way to do them a mischief, or at least, like Amalek, to smite the hindmost of them, but God protected them, Ezr 8:31. Even the common perils of journeys are such as oblige us to sanctify our going out with prayer and our returns in peace with praise and thanksgiving; much more ought God to be thus eyed in such a dangerous expedition as this was. 2. That they were brought in safety to their journey's end, Ezr 8:32. Let those that have stedfastly set their faces towards the new Jerusalem proceed and persevere to the end till they appear before God in Zion, and they shall find that he who has begun the good work will perform it.
II. That his treasurers were faithful. When they had come to Jerusalem they were impatient to be discharged of their trust, and therefore applied to the great men of the temple, who received it from them and gave them an acquittance in full, Ezr 8:33,34. It is a great ease to one's mind to be discharged from a trust, and a great honour to one's name to be able to make it appear that it has been faithfully discharged.
III. That his companions were devout. As soon as they came to be near the altar they thought themselves obliged to offer sacrifice, whatever they had done in Babylon, Ezr 8:35. That will be dispensed with when we want opportunity which when the door is opened again will be expected from us. It is observable, 1. That among their sacrifices they had a sin-offering; for it is the atonement that sweetens and secures every mercy to us, which will not be truly comfortable unless iniquity be taken away and our peace made with God. 2. That the number of their offerings related to the number of the tribes, twelve bullocks, twelve he-goats, and ninety-six rams (that is, eight times twelve), intimating the union of the two kingdoms, according to what was foretold, Eze 37:22. They did not any longer go two tribes one way and ten another, but all the twelve met by their representatives at the same altar.
IV. That even the enemies of the Jews became their friends, bowed to Ezra's commission, and, instead of hindering the people of God, furthered them (Ezr 8:36), purely in complaisance to the king: when he appeared moderate they all coveted to appear so too. Then had the churches rest.
本章更详尽地叙述以斯拉前往耶路撒冷的行程，前章仅作概述。I. 与他一同上行之人，拉8:1-20。II. 他与会众所守的严肃禁食，借此祈求神在此行程中与他们同在，拉8:21-23。III. 他对所携财宝的谨慎料理，以及他对祭司所托付的吩咐——他将财宝交托祭司看守，拉8:24-30。IV. 神在路上对他和会众的看顾，拉8:31。V. 他们平安抵达耶路撒冷，在那里将财宝交于祭司（拉8:32-34），将诏书呈交王的省长（拉8:36），向神献祭（拉8:35），随即着手办理事务。