Chú giải chương
Nehemiah Chương 8
서론
Không có tiêu đề
日本語
bản gốc tiếng anh
Ezra came up out of Babylon thirteen years before Nehemiah came, yet we have here a piece of good work which he did, that might have been done before, but was not done till Nehemiah came, who, though he was not such a scholar nor such a divine as Ezra, nor such a scribe in the law of his God, yet was a man of a more lively active spirit. His zeal set Ezra's learning on work, and then great things were done, as we find here, where we have, I. The public and solemn reading and expounding of the law, Ne 8:1-8. II. The joy which the people were ordered to express upon that occasion, Ne 8:9-12. III. The solemn keeping of the feast of tabernacles according to the law, Ne 8:13-18.
1-12
The Explanation of the Law (444 BC)
日本語
律法の説明（紀元前444年）
¹ さて、すべての民がひとりのように、水の門の前にある広場に集まった。彼らは学者エズラに、主がイスラエルに命じられたモーセの律法の書を持って来るよう語りかけた。 ² その第七の月の一日に、祭司エズラは律法を、男も女も、理解できるすべての者の会衆の前に持って来た。 ³ 彼は水の門の前の広場で、明け方から真昼まで、男たちや女たち、理解できる者たちの前で、それを読んだ。そしてすべての民の耳は律法の書に傾けられた。 ⁴ 学者エズラは、そのために造られた木の講壇の上に立った。その右にはマッティタ、シェマ、アナヤ、ウリヤ、ヒルキヤ、マアセヤが立ち、左にはペダヤ、ミシャエル、マルキヤ、ハシュム、ハシュバダナ、ゼカリヤ、メシュラムが立った。 ⁵ エズラはすべての民の目の前で書を開いた。彼はすべての民の上にいたからである。彼がそれを開くと、すべての民は立ち上がった。 ⁶ エズラは主、大いなる神をほめたたえた。そしてすべての民は手を上げて「アーメン、アーメン」と答え、頭を垂れ、地に顔をつけて主を礼拝した。 ⁷ エシュア、バニ、シェレブヤ、ヤミン、アックブ、シャベタイ、ホディヤ、マアセヤ、ケリタ、アザリヤ、ヨザバド、ハナン、ペラヤ、およびレビ人たちは、民に律法を理解させた。民はその場に立っていた。 ⁸ 彼らは神の律法の書をはっきりと読み、その意味を説明し、読むことを理解させた。
ここに荘厳な宗教的集会の記述と、神の誉れと教会の徳のためにその集会でなされた良いわざがある。
I. その時は「第七の月の一日」であった（Ne 8:2）。それは「ラッパの祭り」の日で、「安息日」と呼ばれ、「聖なる会合」を持つべき日であった（レビ23:24、民数29:1）。しかしそれだけではなかった。その日に祭壇が立て上げられ、捕囚から帰還した後の燔祭が捧げられ始めた。当時生きていた多くの者の記憶に新しい最近のあわれみ。おそらくその感謝の記憶から、以来彼らはこの祭りを並々ならぬ荘厳さで守ってきたであろう。記憶に新鮮な、そして私たち自身がその証人である神の恵みは、最も感動的であるべきであり、通常そうである。
II. その場所は「水の門の前の広場」であった（Ne 8:1）。広くゆったりとした通りで、これほど大群衆を収容できた。神殿の庭はできなかった。おそらく今はソロモンの時代ほど大きく建て直されていなかったからである。燔祭は神殿の戸口でのみ捧げられるべきであったが、祈り、賛美、説教は、宗教の奉仕としてある場所でも別の場所でも同じように受け入れられる。この会衆が都の広場に集まった時、疑いなく神は彼らと共におられた。
III. 集まった人々はすべての民であった。強制されたのではなく、共通の同意によって「ひとりのように」自発的に集まった。男たちだけでなく、女や子どもたちも来た。聞いたことを理解できる限りは。家長たちは家族を神の公の礼拝に連れて行くべきである。女も子どもも救うべき魂を持ち、それゆえに神のことばを知り、知識と恵みの手段にあずかることに関心を持つべきである。小さな子どもたちも、理性の働きに来るに従い、宗教の訓練において育てられなければならない。
IV. この集会の司会は祭司エズラであった。彼がこの奉仕の先頭に立った。このように彼の神の律法のすぐれた学者であった彼ほど、解き明かし説教するのにふさわしい者はいなかった。1. この奉仕への彼の召しは非常に明確であった。祭司としての職にあり、学者としての資格を持つので、「民は彼に律法の書を持って来て読んでほしいと語った」（Ne 8:1）。神が彼に能力と権威を与え、民が彼に機会と招きを与えた。知識は霊的な施しであり、能力のある者は必要なすべての者に、求めるすべての者に与えるべきである。2. 彼の位置は非常に便利であった。彼は木の講壇、あるいは塔に立った。「彼らがことばのために造ったもの」（原文通り）。「みことばの宣教のために」。彼の語ることがより優雅に伝えられ、よりよく聞かれるために、また聞き手の目が彼に向けられ、それが彼らの注意を引きつけるために（ルカ4:20）。3. 彼には数人の助手がいた。これらのうちの何人かは彼と共に立ち（Ne 8:4）、右に六人、左に七人。彼の講壇は彼らすべてを一列に、画廊のように収容できるように工夫されていたのか（しかしそうすれば「塔」とは呼ばれなかったであろう）、あるいは一段低い机を持っていたのであろう。ある人々は、彼が疲れた時に彼らに読ませるよう任命したと考える。少なくとも彼らを陪席者として取ることは、民の前に彼らに誉れを与え、別の時に同じ奉仕に用いられるためであった。他の言及される者たち（Ne 8:7）は、同時に近くの別の場所で、エズラの聴聞範囲に入れない者たちに読み、解き明かすために雇われていたようである。これらの中にも十三人の祭司がおり、その唇は知識を守るべきであった（マラ2:7）。このように教えるのに適した奉仕者を備えられた民への大きなあわれみ。エズラはこのような助手たちを持つことにおいて幸いであり、彼らはエズラのような導き手を持つことにおいて幸いであった。
V. この集会で行われた宗教的行為は、儀式的ではなく、道的なものであった。祈りと説教。集会の司会としてエズラは、1. 民のための神への口であり、彼らは愛情を込めて彼に同調した（Ne 8:6）。彼は大いなる神として主をほめたたえ、その完全を賛美し、その恵みを祈ることによって神に誉れを帰した。そして民は、祈りにおいても賛美においても彼に同調するしるしとして、「アーメン、アーメン」と言い、自分たちの願いが神に向かい、すべての期待を神から持つしるしに「手を上げ」、神への畏れと服従のしるしとして「頭を垂れた」。このように私たちは、神のことばを読み聞く時、自分たちのことばに非常に偉大で非常に良い方を見る者として、神を礼拝し、神に向かわなければならない。2. 民のための神の口であり、彼らは注意深く彼に耳を傾けた。これがこの荘厳さの主要な用事であった。見よ。（1）「エズラは会衆の前に律法を持って来た」（Ne 8:2）。彼は律法の最善で最も正確な写しを自分のために備えることに配慮した。そして自分の用と満足のために蓄えたものを、良い家主がその倉から、教会の益のために、ここで持ち出した。見よ。[1] 律法の書は学者たちの書斎に限定されるべきではなく、会衆の前に持ち出され、彼らの言語で読まれるべきである。[2] 奉仕者たちは、説壇に行く時、聖書を持って行くべきである。エズラはそうした。そこから彼らは知識を得なければならず、その規則に従って語らなければならず、そうしていることを示さなければならない。歴代下17:9を見よ。（2）彼は「すべての民の目の前で」大いなる畏敬と荘厳さをもって書を開いた（Ne 8:5）。彼らにその書を与えた神の大いなる恵みを感じてそれを持ち出し、それを読むことを許された神の恵みを感じてそれを開いた。それは閉ざされた泉、封印された源ではなかった。「書物を取ること、封印を開くこと」は喜びと賛美をもって祝われる（黙5:9）。荘厳な立ち止まりと間を置いて宗教の奉仕に向かうことを学ぼう。軽率にそれに取り掛かってはならない。神の書を手に取り、開く時、また祈りでひざを曲げる時に、自分たちがしていることを考えよう。そしてなすことを慎重になそう（伝5:1）。（3）彼と他の者たちは律法の書を「明け方から真昼まで」読み（Ne 8:3）、「はっきりと」読んだ（Ne 8:8）。宗教的集会における聖書の朗読は神の定めであり、神が誉れとされ、教会が徳を高められる。そして特別の場合には、私たちは何時間も共に神のことばの朗読と解き明かしに attendant することをいとわなければならない。ここで言及される者たちは六時間このように従事していた。みことばを読み説教する者は、自分の語ることを理解し、自ら感化され、聞く人々がそれを理解し、保ち、同様に感化されることを願う者として、はっきりと語ることを学ぼう。「聖なるものをむさぼることは人のわなである」。（4）彼らは読んだことを解き明かし、その意図と意味、そしてそれからどのように用いるべきかを示した。彼らは別のことばで意味を与え、「読むことを理解させた」（Ne 8:7,8）。見よ。[1] みことばを聞く者はそれを理解することが必要である。そうでなければ空しいことばの響きにすぎない（マタ24:15）。[2] それゆえ、職務上教師である者には、みことばを説明し、その意味を与えることが要求される。「あなたは読んでいることが理解できますか」「あなたがたはこれらのすべてを理解しましたか」は聞き手に向ける良い質問である。しかし「だれかが道案内してくれなければ、どうしてわかりましょうか」は、彼らが教師に向けるのと同じほど適切な質問である（使8:30,31）。朗読は良く、説教も良い。しかし解き明かしは朗読と説教を一つにし、こうして朗読をより理解しやすく、説教をより説得力あるものにする。（5）民は、みことばが読まれ、開かれた時に、非常に適切に振る舞った。[1] 大いなる畏敬をもって。エズラが書を開いた時、「すべての民は立ち上がった」（Ne 8:5）。エズラと、彼が読もうとするみことばの双方に敬意を示して。しもべは、主人が語りかける時に立つのがふさわしい。主人に誉れを帰し、命じられたことを行う準備があることを示すために。[2] 大いなる固定性と落ち着きをもって。「彼らはその場に立っていた」（Ne 8:7）。数人の奉仕者が互いに少し離れて読み、解き明かしていた。民の各自が持ち場を守り、まず一人、次に別の人を聞きに行って彼らに注意を払うのではなく、自分の場所に立った。それは他人に妨げを与えず、また自分も妨げを受けないためであった。[3] 大いなる注意と心の密接な適用をもって。「すべての民の耳は律法の書に向けられた」（Ne 8:3）。それはほとんど鎖でつながれていた。彼らは進んで聞き、一言一言に注意を払った。神のことばは注意を命じ、それに値する。もし不注意のゆえに聞く時に多くをのがすなら、聞いた後に忘却のゆえにすべてをのがす危険がある。
⁹ そしてネヘミヤ、すなわちテルシャタ、祭司であり学者であるエズラ、および民に教えるレビ人たちは、すべての民に言った。「この日はあなたがたの神、主に聖なる日である。嘆いたり、泣いたりしてはならない」。民がすべて、律法のことばを聞いた時に泣いたからである。 ¹⁰ そして彼は彼らに言った。「あなたがたの道に行き、最も良いものを食べ、甘いものを飲み、何も用意されていない者に分け与えよ。この日は私たちの主に聖なる日である。悲しんではならない。主による喜びがあなたがたの力であるから」。 ¹¹ そしてレビ人たちはすべての民を静まらせて言った。「静かにしなさい。この日は聖なる日である。悲しんではならない」。 ¹² すべての民は食べて飲み、分け与え、大いに楽しむためにその道に行った。彼らに宣言されたことばを理解したからである。
ここで次のことを観察できる。
I. 民が彼らに読まれた律法のことばによって傷つけられた様子。律法は死を働かせ、恐怖を語り、人々にその罪、罪のゆえの悲惨と危険を示し、その務めのすべての部分を続けないすべての者にのろいを雷鳴する。それゆえ彼らはそれを聞いた時「皆泣いた」（Ne 8:9）。彼らの心がヨシアが律法のことばを聞いた時のように、柔らかかったことの良いしるしであった。神を怒らせ、律法の多くの違反によって自分たちを危険にさらしたことを考え、泣いた。ある者が泣いた時すべての者が泣いた。彼らは皆、神の前に自分たちが有罪であることを見たからである。
II. 彼らが語られた平和のことばによってどのように癒され、慰められたか。彼らがこのように神のことばに感化され、その印象を受けたことは良かった。しかし悲しみに過度に従ってはならない。特にこの時は。その日は主に聖なる日であった。荘厳な祭りの一つであり、喜ぶことが彼らの務めであった。罪のための悲しみさえも、神における喜びを妨げてはならない。むしろそれに導き、それに備えさせるべきである。
-
集会の指導者たちは彼らを落ち着かせ、励まそうとした。ここでネヘミヤがこの章で初めて（これより前ではなく）登場する。彼は民の泣きに気づいた。エズラは彼らがことばにこれほど感化されているのを見て喜んだが、ネヘミヤは彼に観察し、エズラもその考えに同意した。それは時期外れである。この日は聖なる日であった（「安息日」と呼ばれる、レビ23:24）。それゆえ喜びと賛美をもって祝されるべきであった。「自分たちの魂を苦しめる日」であるかのようにではない。（1）彼らは民に「嘆いたり泣いたりしないように」禁じた（Ne 8:9）。「悲しんではならない」（Ne 8:10）。「静かにしなさい。悲しんではならない」（Ne 8:11）。すべてのものはその季節に美しい。「神が悲しみに召される時」に喜んではならないように、神が喜ぶ機会を与えられる時に自分自身を恐じ気づかせ、苦しめてはならない。罪のための悲しみさえも、神における喜びとその奉仕における快活さを妨げるほど過度になってはならない。（2）彼らは彼らの喜びを証しするよう命じた。「重の霧の代わりに賛美の衣服を着る」。彼らは喜びのしるしとして、他の日よりも良く食べ、飲むことを許された。「最も良いものを食べ、甘いものを飲む」。しかし次のことが条件であった。[1] 貧しい者への慈善。「何も用意されていない者に分け与えよ」。あなたがたの豊かさが彼らの欠乏を補い、彼らがあなたがたと共に喜び、彼らの腰があなたがたを祝福するように」。キリストは盛宴を設ける者に、貧しい隣人を招くように導かれる（ルカ14:13）。しかしそれは特に宗教的盛宴の務めである。宗教的断食と同じく。「飢えた者にあなたの魂を引き出す」（イザ58:7,10）。神の豊かさは私たちを豊かにすべきである。多くの者は自分自身で最も良いものを食べ、甘いものを飲み、過度にさえするが、貧しい者に分け与え、あるいはほとんどパン屑さえ与えない。彼らは金持ちの人のたとえで自分自身の運命を読むであろう（ルカ16:19-31）。しかしそのような者は、神が彼らの資産を何のために与えたかを知らない、あるいは考えない。見よ。私たちは自分から来る者に与えるだけでなく、目の届かない者に送らなければならない。「寛大な者は寛大なことを図り、慈善の対象を探す」。[2] 敬虔と献身を伴わなければならない。「主による喜びがあなたがたの力」。肉の感覚的な喜びではなく、聖なる霊的なもの、「主による喜び」、神の善良さにおける喜び、神の恵みの導きと支配の下で、神の愛と恵みへの関与、およびその恵みのしるしから生じる喜びとしなさい。「この喜びがあなたがたの力となる。それゆえそれを励ましなさい。この喜びは、第一に、祭りの他の務めを行うための力となる」。宗教的行為において私たちが快活であるほど、それらにおいて豊かになる。「第二に、読まれた神の律法に従うべきあなたがたのすべてのために」。聖なる喜びは私たちの従順の車輪に油となる。「第三に、あなたがたに対して陰謀を企てる敵に対する抵抗のために」。主による喜びは霊的な敵の襲撃に対して私たちを武装し、誘惑者がその鉤に餌として付ける快楽に対して私たちの口から味を奪うであろう。
-
会衆は与えられた指示に従った。彼らの泣きは「静められ」（Ne 8:11）、「大いに楽しんだ」（Ne 8:12）。見よ。私たちは常にすべての情念の上にこのような支配を持つべきである。それがどれほど爆発しても、不合理または時期外れであると確信した時には、すぐに制限し、呼び戻すことができるように。「自分の霊の上にこのような支配を持つ者は、勇士よりもすぐれている」。見よ。（1）彼らは泣いた後に喜んだ。聖なる悲しみは聖なる楽しみの道を備える。「涙をもって種まく者は、喜びをもって刈り取る」。みことばの確信において震える者は、その慰めにおいて勝ち誇ることができる。（2）彼らの喜びの根拠は非常に良かった。彼らは楽しんだ。最も良いものを食べ、甘いものを飲み、良い仲間が大勢いるからではなく、「彼らに宣言されたことばを理解したから」。見よ。[1] 聖書とそれを理解する助けを持つことは、非常に大きな恵みであり、私たちが喜ぶに十分な理由を持つ。聖書と奉仕者は神のイスラエルの喜びである。[2] 私たちが神のことばをよりよく理解するほど、それの中にいっそうの慰めを見出す。悩みの暗さは無知と誤りの暗さから来るからである。ことばが最初に彼らに宣言された時、彼らは泣いた。しかしそれを理解した時、彼らは喜んだ。ついに悔い改め、改修する者に貴い約束がなされ、それゆえにイスラエルに望みがあることを見出したからである。
bản gốc tiếng anh
The Explanation of the Law (444 BC)
¹ And all the people gathered themselves together as one man into the street that was before the water gate; and they spake unto Ezra the scribe to bring the book of the law of Moses, which the LORD had commanded to Israel.
² And Ezra the priest brought the law before the congregation both of men and women, and all that could hear with understanding, upon the first day of the seventh month.
³ And he read therein before the street that was before the water gate from the morning until midday, before the men and the women, and those that could understand; and the ears of all the people were attentive unto the book of the law.
⁴ And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Urijah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchiah, and Hashum, and Hashbadana, Zechariah, and Meshullam.
⁵ And Ezra opened the book in the sight of all the people; (for he was above all the people;) and when he opened it, all the people stood up:
⁶ And Ezra blessed the LORD, the great God. And all the people answered, Amen, Amen, with lifting up their hands: and they bowed their heads, and worshipped the LORD with their faces to the ground.
⁷ Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodijah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the Levites, caused the people to understand the law: and the people stood in their place.
⁸ So they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading.
We have here an account of a solemn religious assembly, and the good work that was done in that assembly, to the honour of God and the edification of the church.
I. The time of it was the first day of the seventh month, Ne 8:2. That was the day of the feast of trumpets, which is called a sabbath, and on which they were to have a holy convocation, Le 23:24, Nu 29:1. But that was not all: it was one that day that the altar was set up, and they began to offer their burnt-offerings after their return out of captivity, a recent mercy in the memory of many then living; in a thankful remembrance of that, it is likely, they had kept this feast ever since with more than ordinary solemnity. Divine favours which are fresh in mind, and which we ourselves have been witnesses of, should be, and usually are, most affecting.
II. The place was in the street that was before the water-gate (Ne 8:1), a spacious broad street, able to contain so great a multitude, which the court of the temple was not; for probably it was not now built nearly so large as it had been in Solomon's time. Sacrifices were to be offered only at the door of the temple, but praying, and praising, and preaching, were, and are, services of religion as acceptably performed in one place as in another. When this congregation thus met in the street of the city no doubt God was with them.
III. The persons that met were all the people, who were not compelled to come, but voluntarily gathered themselves together by common agreement, as one man: not only men came, but women and children, even as many as were capable of understanding what they heard. Masters of families should bring their families with them to the public worship of God. Women and children have souls to save, and are therefore concerned to acquaint themselves with the word of God and attend on the means of knowledge and grace. Little ones, as they come to the exercise of reason, must be trained up in the exercises of religion.
IV. The master of this assembly was Ezra the priest; he presided in this service. None so fit to expound and preach as he who was such a ready scribe in the law of his God. 1. His call to the service was very clear; for being in office as a priest, and qualified as a scribe, the people spoke to him to bring the book of the law and read it to them, Ne 8:1. God gave him ability and authority, and then the people gave him opportunity and invitation. Knowledge is spiritual alms, which those that are able should give to every one that needs, to every one that asks. 2. His post was very convenient. He stood in a pulpit or tower of wood, which they made for the word (so it is in the original), for the preaching of the word, that what he said might be the more gracefully delivered and the better heard, and that the eyes of the hearers might be upon him, which would engage their attention, as Lu 4:20. 3. He had several assistants. Some of these stood with him (Ne 8:4), six on his right hand and seven on his left: either his pulpit was so contrived as to hold them all in a row, as in a gallery (but then it would scarcely have been called a tower), or they had desks a degree lower. Some think, that he appointed them to read when he was weary; at least his taking them as assessors with him put an honour upon them before the people, in order to their being employed in the same service another time. Others who are mentioned (Ne 8:7) seem to have been employed at the same time in other places near at hand, to read and expound to those who could not come within hearing of Ezra. Of these also there were thirteen priests, whose lips were to keep knowledge, Mal 2:7. It is a great mercy to a people thus to be furnished with ministers that are apt to teach. Happy was Ezra in having such assistants as these, and happy were they in having such a guide as Ezra.
V. The religious exercises performed in this assembly were not ceremonial, but moral, praying and preaching. Ezra, as president of the assembly, was, 1. The people's mouth to God, and they affectionately joined with him, Ne 8:6. He blessed the Lord as the great God, gave honour to him by praising his perfections and praying for his favour; and the people, in token of their concurrence with him both in prayers and praises, said, Amen, Amen, lifted up their hands in token of their desire being towards God and all their expectations from him, and bowed their heads in token of their reverence of him and subjection to him. Thus must we adore God, and address ourselves to him, when we are going to read and hear the word of God, as those that see God in his word very great and very good. 2. God's mouth to the people, and they attentively hearkened to him. This was the chief business of the solemnity, and observe, (1.) Ezra brought the law before the congregation, Ne 8:2. He had taken care to provide himself with the best and most correct copies of the law; and what he had laid up for his own use and satisfaction he here brought forth, as a good householder out of his treasury, for the benefit of the church. Observe, [1.] The book of the law is not to be confined to the scribes' studies, but to be brought before the congregation and read to them in their own language. [2.] Ministers, when they go to the pulpit, should take their Bibles with them; Ezra did so; thence they must fetch their knowledge, and according to that rule they must speak and must show that they do so. See 2Ch 17:9. (2.) He opened the book with great reverence and solemnity, in the sight of all the people, Ne 8:5. He brought it forth with a sense of the great mercy of God to them in giving them that book; he opened it with a sense of his mercy to them in giving them leave to read it, that it was not a spring shut up and a fountain sealed. The taking of the books, and the opening of the seals, we find celebrated with joy and praise, Re 5:9. Let us learn to address ourselves to the services of religion with solemn stops and pauses, and not to go about them rashly; let us consider what we are doing when we take God's book into our hands, and open it, and so also when we bow our knees in prayer; and what we do let us do deliberately, Ec 5:1. (3.) He and others read in the book of the law, from morning till noon (Ne 8:3), and they read distinctly, Ne 8:8. Reading the scriptures in religious assemblies is an ordinance of God, whereby he is honoured and his church edified. And, upon special occasions, we must be willing to attend for many hours together on the reading and expounding of the word of God: those mentioned here were thus employed for six hours. Let those that read and preach the word learn also to deliver themselves distinctly, as those who understand what they say and are affected with it themselves, and who desire that those they speak to may understand it, retain it, and be affected with it likewise. It is a snare for a man to devour that which is holy. (4.) What they read they expounded, showed the intent and meaning of it, and what use was to be made of it; they gave the sense in other words, that they might cause the people to understand the reading, Ne 8:7,8. Note, [1.] It is requisite that those who hear the word should understand it, else it is to them but an empty sound of words, Mt 24:15. [2.] It is therefore required of those who are teachers by office that they explain the word and give the sense of it. Understandest thou what thou readest? and, Have you understood all these things? are good questions to be put to the hearers; but, How should we except someone guide us? is as proper a question for them to put to their teachers, Ac 8:30,31. Reading is good, and preaching good, but expounding brings the reading and the preaching together, and thus makes the reading the more intelligible and the preaching the more convincing. (5.) The people conducted themselves very properly when the word was read and opened to them. [1.] With great reverence. When Ezra opened the book all the people stood up (Ne 8:5), thereby showing respect both to Ezra and to the word he was about to read. It becomes servants to stand when their master speaks to them, in honour to their master and to show a readiness to do as they are bidden. [2.] With great fixedness and composedness. They stood in their place (Ne 8:7); several ministers were reading and expounding at some distance from each other, and every one of the people kept his post, did not go to hear first one and then another, to make remarks upon them, but stood in his place, that he might neither give disturbance to another nor receive any disturbance himself. [3.] With great attention and a close application of mind: The ears of all the people were unto the book of the law (Ne 8:3), were even chained to it; they heard readily, and minded every word. The word of God commands attention and deserves it. If through carelessness we let much slip in hearing, there is danger that through forgetfulness we shall let all slip after hearing.
⁹ And Nehemiah, which is the Tirshatha, and Ezra the priest the scribe, and the Levites that taught the people, said unto all the people, This day is holy unto the LORD your God; mourn not, nor weep. For all the people wept, when they heard the words of the law.
¹⁰ Then he said unto them, Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared: for this day is holy unto our Lord: neither be ye sorry; for the joy of the LORD is your strength.
¹¹ So the Levites stilled all the people, saying, Hold your peace, for the day is holy; neither be ye grieved.
¹² And all the people went their way to eat, and to drink, and to send portions, and to make great mirth, because they had understood the words that were declared unto them.
We may here observe,
I. How the people were wounded with the words of the law that were read to them. The law works death, and speaks terror, shows men their sins, and their misery and danger because of sin, and thunders a curse against every one that continues not in every part of his duty. Therefore when they heard it they all wept (Ne 8:9): it was a good sign that their hearts were tender, like Josiah's when he heard the words of the law. They wept to think how they had offended God, and exposed themselves, by their many violations of the law; when some wept all wept, for they all saw themselves guilty before God.
II. How they were healed and comforted with the words of peace that were spoken to them. It was well that they were so much affected with the word of God, and received the impressions of it; but they must not yield unduly to their mourning, especially at this time, because the day was holy to the Lord; it was one of the solemn feasts, on which it was their duty to rejoice; and even sorrow for sin must not hinder our joy in God, but rather lead us to it and prepare us for it.
1. The masters of the assembly endeavoured to pacify them and encourage them. Now Nehemiah is brought in, and not before, in this chapter; he took notice of the people's weeping. Ezra was pleased to see them so affected with the word, but Nehemiah observed to him, and Ezra concurred in the thought, that it was now unseasonable. This day was holy (it is called a sabbath, Le 23:24), and therefore was to be celebrated with joy and praise, not as if it were a day to afflict their souls. (1.) They forbade the people to mourn and weep (Ne 8:9): Be not sorry (Ne 8:10); hold your peace, neither be you grieved, Ne 8:11. Every thing is beautiful in its season; as we must not be merry when God calls to mourning, so we must not frighten and afflict ourselves when God gives us occasion to rejoice. Even sorrow for sin must not grow so excessive as to hinder our joy in God and our cheerfulness in his service. (2.) They commanded them to testify their joy, to put on the garments of praise instead of the spirit of heaviness. They allowed them, in token of their joy, to feast themselves, to eat and drink better than on other days, to eat the fat and drink the sweet; but then it must be, [1.] With charity to the poor: "Send portions to those for whom nothing is prepared that your abundance may supply their want, that they may rejoice with you and their loins may bless you." Christ directs those that make feasts to invite their poor neighbours, Lu 14:13. But it is especially the duty of a religious feast, as well as of a religious fast, to draw out the soul to the hungry, Isa 58:7,10. God's bounty should make us bountiful. Many will eat the fat and drink the sweet themselves, even to excess, that will never allow portions, nor scarcely crumbs, to the poor, who may read their own doom in the parable of the rich man, Lu 16:19-31, etc. But such know not, or consider not, what God gave them their estates for. Observe, We must not only give to those that offer themselves, but send to those that are out of sight. The liberal devises liberal things, and seeks objects of charity. [2.] It must be with piety and devotion: The joy of the Lord is your strength. Let it not be a carnal sensual joy, but holy and spiritual, the joy of the Lord, joy in the goodness of God, under the direction and government of the grace of God, joy arising from our interest in the love and favour of God and the tokens of his favour. "This joy will be your strength, therefore encourage it; it will be your strength, First, For the performance of the other duties of the feast." The more cheerful we are in our religious exercises the more we shall abound in them. Secondly, "For all that which you have to do in conformity to the law of God which has been read to you." Holy joy will be oil to the wheels of our obedience. Thirdly, "For the resisting of your enemies that are plotting against you." The joy of the Lord will arm us against the assaults of our spiritual enemies, and put our mouths out of taste for those pleasures with which the tempter baits his hooks.
2. The assembly complied with the directions that were given them. Their weeping was stilled (Ne 8:11) and they made great mirth, Ne 8:12. Note, We ought always to have such a command of every passion as that, however it may break out, it may soon be restrained and called in again when we are convinced that it is either unreasonable or unseasonable. He that has such a rule as this over his own spirit is better than the mighty. Observe, (1.) After they had wept they rejoiced. Holy mourning makes way for holy mirth; those that sow in tears shall reap in joy; those that tremble at the convictions of the word may triumph in the consolations of it. (2.) The ground of their joy was very good. They made mirth, not because they had the fat to eat and the sweet to drink, and a great deal of good company, but because they had understood the words that were declared to them. Note, [1.] To have the holy scriptures with us, and helps to understand them, is a very great mercy, which we have abundant reason to rejoice in. Bibles and ministers are the joy of God's Israel. [2.] The better we understand the word of God the more comfort we shall find in it; for the darkness of trouble arises from the darkness of ignorance and mistake. When the words were first declared to them they wept; but, when they understood them, they rejoiced, finding at length precious promises made to those who repented and reformed and that therefore there was hope in Israel.
13-18
The Joy of the People (444 BC)
日本語
民の喜び（紀元前444年）
¹³ その第二日に、すべての民の父祖たちのかしら、祭司たち、およびレビ人たちは、律法のことばを理解するために、学者エズラのもとに集まった。 ¹⁴ 彼らは主がモーセによって命じられた律法の中に、イスラエルの子らが第七の月の祭りに仮庵に住むべきであると書かれているのを見出した。 ¹⁵ また、彼らはすべての町々とエルサレムで次のように告げ知らせ、宣べ伝えるべきであると書かれていた。「山に出て行き、オリーブの枝、松の枝、ミルタの枝、棕櫚の枝、茂った木の枝を持って来て、書かれているとおりに仮庵を造れ」。 ¹⁶ そこで民は出て行き、これらを持って来て、おのおの自分の家の屋根の上に、自分たちの中庭に、神の家の中庭に、水の門の広場に、エフライムの門の広場に仮庵を造った。 ¹⁷ 捕囚から帰還したすべての会衆は仮庵を造り、その仮庵に座った。ヌンの子エシュアの時からこの日に至るまで、イスラエルの子らはこのように行ったことがなかった。そこに大いなる喜びがあった。 ¹⁸ 彼は最初の日から最後の日まで、日ごとに神の律法の書を読んだ。彼らは七日間祭りを守り、第八日に定めの通り荘厳な集会があった。
ここに次のことがある。
I. 民がみことばに再び向かったこと。彼らは一日の大半を祈りと聞くことに過ごしたが、その新月と安息日に少しも飽きなかったばかりか、次の日も、祭日ではないのに、彼らのかしらたちはエズラの解き明かしを聞くために再び集まった（Ne 8:13）。それがどんな世の楽しみや利益よりも喜ばしく有益であることを見出したからである。見よ。私たちが神のことばと正しく交わり、それに感化されるなら、ますますそれとの交わりを慕い、それとの知り合いを増すことを求めるであろう。「あなたのみことばは私の口にどのように甘いことか」。聖書をよく理解する者は、さらに深く理解したいと願う者である。今や祭司やレビ人自身も、「律法のことばを理解するために」、あるいは欄外の言葉にあるように「律法のことばにおいて教えるために」、解き明かしの君主であるエズラのもとに、「民のかしら」と共にやって来た。彼らは教えられるために来たのであり、そうして他人を教える資格を得るためであった。見よ。1. 第一日に、エズラの謙遜は彼らを「自分の右と左に、共に教える者として」置いた（Ne 8:4,7）が、今や第二日に、試みによって彼ら自身の欠如とエズラのすぐれた点をこれまでになく感じた彼らの謙遜は、彼らを学ぶ者としてエズラの足元に置いた。2. 他人に教えようとする者は、自ら教えられなければならない。祭司やレビ人はまず教えられ、次に教えなければならない。
II. 民がその務めについて悟らされた時、一つの特定の事柄において、みことばにすぐに従ったこと。第七の月の二日目に彼らが律法から教えを求めてエズラに近づいた時、エズラは「その手にあったその神の知恵に従って」（Ezr 7:25）、その月の祭りに関する律法、とりわけ仮庵の祭りの律法を読んだようである（レビ23:34、申16:13）。奉仕者は真であり善であるだけでなく、時宜を得たもの、「その日になすべきわざ」を指し示すものを説教すべきである。ここに次のことがある。1. 仮庵の祭りの神の定めが再確認された（Ne 8:14,15）。「彼らは律法の中に書かれているのを見出した」。その命令について。熱心に聖書を探す者は、忘れていた、あるいは十分に考えていなかったことがそこに書かれているのを見出すであろう。この仮庵の祭りは、荒野で天幕に住んでいたことの記念であり、この世における私たちの仮庵の状態の象現であり、福音の教会の聖なる喜びの型であった。諸国民のキリストへの信仰への回心は、この祭りの姿の下に予告されている（ゼカ14:16）。彼らは「ここには永遠の都がない」として、仮庵の祭りを守るために来る。この祭りはすべての町々で宣べ伝えられるべきであった。民は自ら木の枝を取って来なければならなかった（エルサレムの者たちはオリーブ山から取って来た）。それで仮庵、あるいは小屋を造り、祭りの間そこに宿り（天候が許す限り）、楽しむためであった。2. この定めが敬虔に守られた（Ne 8:16,17）。私たちが書かれていることに従って行う時、すなわち、私たちの務めであることが明らかになったことが、なおざりにされた後に生き返る時、私たちは受け入れられる、有益な仕方でみことばを読み、聞くのである。（1）彼らは儀式を守った。「彼らは仮庵に座った」。祭司やレビ人は神殿の中庭にこれを立てた。自分の家を持つ者はその屋根や中庭に仮庵を立て、そのような便利さを持たない者は通りに立てた。この祭りは通常守られていた（代下5:3、Ezr 3:4）が、ヨシュアの時代以来、彼らが新しくカナンに定着した時のように、今新しく再定住した時ほどの荘厳さではなかった。定めにせよ摂理にせよ、神のものに従うために、しばらく自分の家を離れることのできない者は、自分の家を愛しすぎている。（2）彼らは実質を心に留めた。さもなければ、どんなに意義深くても、儀式は無意味であったであろう。[1] 彼らは喜びをもって、「非常に大いなる喜び」をもってそれを行った。神と、彼らに対する神の善良さを喜んで。彼らのすべての聖なる祭りは、とりわけこれについては、喜びをもって祝われるべきであり、それは神の誉れのため、またその奉仕における彼ら自身の励ましのために大いに役立つ。[2] 彼らは祭りのすべての日にわたって神のことばの朗読と解き明かしにあずかった（Ne 8:18）。彼らはその leisure をこの良いわざのために用いた。空き時間は聖書を学び、それと交わることよりも良く過ごすことはできない。この仮庵の祭りにおいて、神は七年に一度律法を読むことを定められた。これがその奉仕が行われるべき解放の年であったかどうかは明らかでない（申31:10,11）。いずれにせよ、彼らは祭りのすべての日をその良いわざに費やし、第八日には神が定められた通り、荘厳な集会があった。そこで彼らはその月の二十二日に荘厳さを終えたが、離れなかった。二十四日は断食と祈りに費やされることが定められていたからである。聖なる喜びは敬虔な悲しみを妨げず、敬虔な悲しみもまた聖なる喜びを妨げない。
bản gốc tiếng anh
The Joy of the People (444 BC)
¹³ And on the second day were gathered together the chief of the fathers of all the people, the priests, and the Levites, unto Ezra the scribe, even to understand the words of the law.
¹⁴ And they found written in the law which the LORD had commanded by Moses, that the children of Israel should dwell in booths in the feast of the seventh month:
¹⁵ And that they should publish and proclaim in all their cities, and in Jerusalem, saying, Go forth unto the mount, and fetch olive branches, and pine branches, and myrtle branches, and palm branches, and branches of thick trees, to make booths, as it is written.
¹⁶ So the people went forth, and brought them, and made themselves booths, every one upon the roof of his house, and in their courts, and in the courts of the house of God, and in the street of the water gate, and in the street of the gate of Ephraim.
¹⁷ And all the congregation of them that were come again out of the captivity made booths, and sat under the booths: for since the days of Jeshua the son of Nun unto that day had not the children of Israel done so. And there was very great gladness.
¹⁸ Also day by day, from the first day unto the last day, he read in the book of the law of God. And they kept the feast seven days; and on the eighth day was a solemn assembly, according unto the manner.
We have here,
I. The people's renewed attendance upon the word. They had spent the greatest part of one day in praying and hearing, and yet were so far from being weary of that new moon and sabbath that the next day after, though it was no festival, the chief of them came together again to hear Ezra expound (Ne 8:13), which they found more delightful and gainful than any worldly pleasure or profit whatsoever. Note, The more we converse with the word of God, if we rightly understand it and be affected with it, the more we shall covet to converse with it, and to increase in our acquaintance with it, saying, How sweet are thy words unto my mouth! Those that understand the scriptures well will still be desirous to understand them better. Now the priests and the Levites themselves came with the chief of the people to Ezra, that prince of expositors, to understand the words of the law, or, as it is in the margin, that they might instruct in the words of the law; they came to be taught themselves, that they might be qualified to teach others. Observe, 1. Though, on the first day, Ezra's humility had set them on his right hand and on his left, as teachers with him (Ne 8:4,7), yet now, they being by trial made more sensible than ever of their own deficiencies and his excellencies, on the second day their humility set them at Ezra's feet, as learners of him. 2. Those that would teach others must themselves receive instructions. Priests and Levites must be taught first and then teach.
II. The people's ready obedience to the word, in one particular instance, as soon as they were made sensible of their duty therein. It is probable that Ezra, after the wisdom of his God that was in his hand (Ezr 7:25), when they applied to him for instruction out of the law on the second day of the seventh month, read to them those laws which concerned the feasts of that month, and, among the rest, that of the feast of tabernacles, Le 23:34, De 16:13. Ministers should preach not only that which is true and good, but that which is seasonable, directing to the work of the day in its day. Here is, 1. The divine appointment of the feast of tabernacles reviewed, Ne 8:14,15. They found written in the law a commandment concerning it. Those that diligently search the scriptures will find those things written there which they had forgotten or not duly considered. This feast of tabernacles was a memorial of their dwelling in tents in the wilderness, a representation of our tabernacle state in this world, and a type of the holy joy of the gospel church. The conversion of the nations to the faith of Christ is foretold under the figure of this feast (Zec 14:16); they shall come to keep the feast of tabernacles, as having here no continuing city. This feast was to be proclaimed in all their cities. The people were themselves to fetch boughs of trees (they of Jerusalem fetched them from the mount of Olives) and to make booths, or arbours, of them, in which they were to lodge (as much as the weather would permit) and to make merry during the feast. 2. This appointment religiously observed, Ne 8:16,17. Then we read and hear the word acceptably and profitably when we do according to what is written therein, when what appears to be our duty is revived after it has been neglected. (1.) They observed the ceremony: They sat in booths, which the priests and Levites set up in the courts of the temple; those that had houses of their own set up booths on the roofs of them, or in their courts; and those that had not such conveniences set them up in the streets. This feast had usually been observed (2Ch 5:3, Ezr 3:4), but never with such solemnity as now since Joshua's time, when they were newly settled, as they were now newly re-settled in Canaan. That man loves his house too well that cannot find in his heart to quit it, awhile, in compliance either with an ordinance or with a providence of God. (2.) They minded the substance, else the ceremony, how significant soever, would have been insignificant. [1.] They did it with gladness, with very great gladness, rejoicing in God and his goodness to them. All their holy feasts, but this especially, were to be celebrated with joy, which would be much for the honour of God, and their own encouragement in his service. [2.] They attended the reading and expounding of the word of God during all the days of the feast, Ne 8:18. They improved their leisure for this good work. Spare hours cannot be better spent than in studying the scriptures and conversing with them. At this feast of tabernacles God appointed the law to be read once in seven years. Whether this was that year of release in which that service was to be performed (De 31:10,11) does not appear; however they spent all the days of the feast in that good work, and on the eighth day was a solemn assembly, as God had appointed, in which they finished the solemnity the twenty-second day of the month, yet did not separate, for the twenty-fourth day was appointed to be spent in fasting and prayer. Holy joy just not indispose us for godly sorrow any more than godly sorrow for holy joy.
エズラはネヘミヤが来る十三年前にバビロンから上って来た。しかし、ここには彼が行ったある善いわざがある。それは以前になされていてもよかったはずなのに、ネヘミヤが来るまでなされなかった。ネヘミヤはエズラのような学者でも神学者でもなく、その神の律法における学者でもなかったが、より生気に満ちた活動的な霊を持った人であった。彼の熱心はエズラの学識を働かせ、それから大いなる事がなされた。ここに見る通りである。ここで私たちは、I. 律法の公で厳粛な朗読と解き明かし、Ne 8:1-8。II. その場において民が表すよう命じられた喜び、Ne 8:9-12。III. 律法に従った仮庵の祭りの厳粛な守り、Ne 8:13-18、を見る。