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英文原文
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)
繁體中文
以斯拉與其他人的旅程（主前四五七年）
¹ 當亞達薛西王年間，同我從巴比倫上來的眾族長和他們的家譜，記在下面：
² 屬非尼哈的子孫有革順；屬以他瑪的子孫有但以理；屬大衛的子孫有哈突；
³ 屬示迦尼的子孫，屬巴錄的子孫有撒迦利亞，同著他被數點的男丁有一百五十人；
⁴ 屬巴哈‧摩押的子孫有西拉希雅的兒子以利約乃，同著他有男丁二百人；
⁵ 屬示迦尼的子孫有雅哈悉的兒子，同著他有男丁三百人；
⁶ 屬亞丁的子孫有約拿單的兒子以別，同著他有男丁五十人；
⁷ 屬以攔的子孫有亞他利雅的兒子耶篩亞，同著他有男丁七十人；
⁸ 屬示法提雅的子孫有米迦勒的兒子西巴第雅，同著他有男丁八十人；
⁹ 屬約押的子孫有耶歇的兒子俄巴底亞，同著他有男丁二百一十八人；
¹⁰ 屬示羅密的子孫有約細斐的兒子，同著他有男丁一百六十人；
¹¹ 屬比拜的子孫有比拜的兒子撒迦利亞，同著他有男丁二十八人；
¹² 屬押甲的子孫有哈加坦的兒子約哈難，同著他有男丁一百一十人；
¹³ 屬亞多尼干的子孫，就是末後的，他們的名字是以利法列、耶利、示瑪雅，同著他們有男丁六十人；
¹⁴ 屬比革瓦伊的子孫有烏太和薩布，同著他們有男丁七十人。
¹⁵ 我招聚他們在流入亞哈瓦的河邊，我們在那裏住了三日。我查看百姓和祭司，見其中沒有利未人。
¹⁶ 就召首領以利以謝、亞列、示瑪雅、以利拿單、雅立、以利拿單、拿單、撒迦利亞、米書蘭，又召教習約雅立和以利拿單。
¹⁷ 我打發他們往迦西斐雅地方去見首領易多，又告訴他們當向易多和他的弟兄尼提寧人說甚麼話，叫他們為我們神的殿帶使用的人來。
¹⁸ 蒙我們神施恩的手幫助我們，他們就帶一個通達人來，是瑪利的子孫，屬利未的兒子以色列的；還有示利比雅和他的眾子與弟兄共十八人；
¹⁹ 又有哈沙比雅，同著他有米拉利的子孫耶篩亞，並他的弟兄和眾子共二十人。
²⁰ 從前大衛和眾首領派尼提寧人服事利未人，現在也有二百二十名，都各記自己的名。
以斯拉既從王領了任命，便彷彿招募志願軍一般，立起大旗招聚以色列中被趕散的人和猶大中被分散的人，賽 11:12。「凡屬錫安之子、不與巴比倫的女兒同流合污的人，如今耶路撒冷的殿已建成、殿中的事奉已開始，有心志去的，如今正是時候。」如今人會想，在這樣的領袖之下，有如此的鼓勵，所有猶太人終必抖下塵土，解開頸項的項圈，正如那呼召所說，賽 52:1,2 等。我奇怪他們當中怎能有人讀了那一章卻仍留在後面。但確有許多人如此。他們愛安逸過於愛信仰，自以為在所在之處已經很好，或是不信耶路撒冷能改善他們的處境，或是不敢穿越任何艱難往那裏去。但我們在此被告知，
I. 有些人甘心樂意與以斯拉同去。各家族的首領在此被記名，是為他們的尊榮，各家族所帶來的男丁數目也記在下面，總共一千四百九十六人。兩位祭司被記名（Ezr 8:2），還有一位大衛的子孫；但看來他們是沒有帶家眷來的，大概是想先看看耶路撒冷如何，然後再決定是打發人去接家眷，還是回到他們那裏去。此處所記的幾個家族或宗族，我們前文已見，Ezr 2:3-20。那時從他們當中有人上去，如今更多的人上去，正如神感動他們的心；有人巳初被召入葡萄園，有人直到酉初才被召，然而就是那些人也未被拒絕。但我們在此讀到亞多尼干末後的子孫（Ezr 8:13），有人把這理解為對他們的貶責，以為他們是最後才投到以斯拉麾下的人；我寧可理解為對他們的稱讚，以為如今那家族的子孫全都歸回了，沒有一個留下。
II. 同行的利未人幾乎是被迫進入這服事的。以斯拉在正月初一日——即元旦——在某個地方為全體同伴設立了一個集合點，Ezr 7:9。那時那裏他察看他們、點閱他們，並且（這很希奇）見其中沒有利未人，Ezr 8:15。那裏有祭司，卻沒有別的利未人。那個神聖支派的靈在哪裏呢？以斯拉是祭司，如同摩西那樣宣告：誰是屬耶和華的？他們不像利未那樣，退縮了，情願留在羊圈中聽羊群的叫聲。我們設想他們在巴比倫有會堂，在其中禱告、講道、守安息日（當他們不能有更好的時，理當為這些感恩）；但如今耶路撒冷的殿已開放——他們原是受按立來事奉這殿的——他們就當以錫安的門為勝過一切會堂。此事在此記下，作為他們的羞辱；但不要在迦特報告。以斯拉發現自己的隨從中沒有利未人時，甚感為難。他有足夠的金錢為聖殿的服事，卻缺少人。王和眾首領所作的已過了他們當盡之分，但利未的子孫卻連自己當盡的一半也沒有盡。他從自己的同伴中挑選了十一個人——首領和通達人——派他們去補這可悲的空缺；我們在此被告知，1. 他們被差遣。以斯拉打發他們到一個合宜的地方，那裏有利未人的學院，就是迦西斐雅地方——大概是巴比倫中一條專供此用的街道或廣場——可以稱之為銀街，因為ceseph的意思是銀子。他打發他們去見一個合宜的人，就是易多——那學院的院長，不是要催促他親自來（我們設想他已年老、不適合如此搬遷），而是要他打發一些後輩來，為我們神的殿帶使用的人來，Ezr 8:17。為神的殿供應好的傳道人，是一件善工，必使一切有分於其中的人得著安慰和信譽。2. 他們的成功。他們沒有空手而回；雖然預告的時間短促，他們卻帶了約四十名利未人來跟隨以斯拉——示利比雅，被記為一個非常精明的人，和他同來的有十八人（Ezr 8:18）；哈沙比雅、耶篩亞，與他們同來的有二十人，Ezr 8:19。由此可見，他們並非不願去，只是懶惰懈怠，只需要有人呼召、激發就去。可惜啊，好人不過因為沒有人對他說一句話，就疏忽了一項善工！可惜他們竟需要如此；但若需要，可惜他們竟沒有得到！尼提寧人——那神聖學院的服事者，聖殿傳道人中最低的一等——比利未人自己還更樂意前去。其中有二百二十名，在這匆促的召喚下，自願入伍，並得了在以斯拉點名簿上記名的尊榮，Ezr 8:20。以斯拉說：「如此，因我們神施恩的手幫助我們，我們就得了利未人。」若在從前缺少傳道人的地方，如今空缺被妥善填補，就當把榮耀歸給神，承認他施恩的手裝備他們去服事、感動他們去服事，然後為他們開了機會之門。
英文原文
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)
繁體中文
以斯拉的禁食（主前四五七年）
²¹ 那時，我在亞哈瓦河邊宣告禁食，為要在我們神面前克苦己心，求他使我們和婦人孩子並一切所有的都得平坦的道路。
²² 我求王撥步兵馬兵幫助我們抵擋路上的仇敵，本覺羞愧；因我曾對王說：我們神施恩的手，必幫助一切尋求他的；但他的能力和忿怒，必攻擊一切離棄他的。
²³ 所以我們禁食祈求我們的神，他就應允了我們。
以斯拉已招聚了利未人與他同去；但除非有神與他同在，那又有何用處呢？因此這成了他首要的關切。我們在一切所行的路上都當承認神，特別是在那些我們努力服事他在人間國度之事上。以斯拉在此正是如此行。請注意，
I. 他對神和他恩典保護的堅定信心。他曾告訴王（Ezr 8:22）自己所憑藉的原則：尋求神的人即使身處最大的危險中，也在他翅膀的蔭下安然無恙；離棄他的人即使在最安全的時候，也始終暴露在危險之中。神的僕人有他的能力為他們而效力；神的仇敵則有他的能力與他們為敵。這是以斯拉心中所信的，也是他口裏在王面前所承認的；所以他羞於向王求護送，唯恐因此使王和王身邊的人有藉口懷疑神幫助他百姓的能力，或懷疑以斯拉對這能力的信心。那些信靠神、以神為誇口的人，會以向受造之物求保護為恥，尤其以使用任何可憐的權宜之計來自保為恥——因為這樣作就與自己和自己所信的相矛盾。這不是說倚靠神的人不可使用適當的手段來保全自己，也不必為如此行而羞愧；但當神的榮耀受到牽涉時，人寧可暴露自己，也不願作任何有損於它的事——神的榮耀對我們當比性命更為寶貴。
II. 他在這信心之下向神所作的莊嚴懇求：他宣告禁食，Ezr 8:21。無疑他從一開始想到這事時，就自己向神懇求過指引；但為公眾的恩惠，必須獻上公眾的禱告，好叫一切將有分於其安慰的人，都一同參與其祈求。他們的禁食，1. 是為要表達自卑。他宣告這正是禁食的用意和含義。「為要在我們神面前克苦己心——為我們的罪，如此才配得著罪的赦免。」當我們要進入人生任何新的境況時，當小心不要把前一境況中罪的罪咎帶入其中。當我們處於任何迫在眉睫的危險中時，務要與神和好，然後我們就安全了：沒有甚麼能真正傷害我們。2. 是為要激發懇求。禱告總是與宗教的禁食相連。他們到施恩座前的使命是求神賜平坦的道路，就是把自己交託給神護理的引導，把自己置於神的保護之下，求神在他們的旅程中引導他們、保守他們，平安地帶到旅途的終點。他們在路上是陌生人，要經過仇敵之國，又沒有雲柱火柱來引領他們——不像他們的祖宗那樣；但他們相信神的能力和恩寵，以及他使者的服事，將代替那些成為他們的引導，並盼望藉著禱告得著神的幫助。請注意，我們一切關乎自己、家庭和產業的事，我們的本分和智慧，就是藉著禱告交託給神，把其中的掛慮交給他，腓 4:6。
III. 他們如此行的美好結果（Ezr 8:23）：我們禁食祈求我們的神，他就應允了我們。他們在自己的心中得到了一些安慰的確據——他們的禱告已蒙應允；事情的結果也證明了這一點；因為凡是認真尋求神的人，從來沒有白白尋求的。
英文原文
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)
繁體中文
以斯拉對聖殿寶物的看管（主前四五七年）
²⁴ 我分派祭司的首領十二人，就是示利比雅、哈沙比雅，和他們的同族弟兄十人，
²⁵ 將金銀和器皿，就是我們神的殿所獻的禮物，都秤給他們；這些是王和他的謀士、軍長，並一切在場的以色列人所獻的。
²⁶ 我秤在他們手裏的，銀子有六百五十他連得；銀器重一百他連得；金子一百他連得；
²⁷ 金碗二十個，重一千達利克；上等光亮的銅器兩個，寶貴如金。
²⁸ 我對他們說：你們歸耶和華為聖，這器皿也是聖的；這金銀是獻給耶和華你們列祖之神的甘心祭。
²⁹ 你們當警醒看守，直到在耶路撒冷耶和華殿的庫房裏，當祭司的首領和利未人的首領、並以色列族長的面前再秤過。
³⁰ 於是祭司和利未人受了金銀和器皿的分量，要帶到耶路撒冷我們神的殿裏。
我們在此有關於以斯拉對隨身所攜、屬於神聖所之財寶格外看管的記錄。請注意，1. 他既已把它的看管交託給神，就把它的看管也交託給適當的人——他們的本分就是看守它，雖然沒有神，他們也是白白警醒。請注意，我們的禱告必須總是以我們的努力來補足；基督的福音、他的教會和典章的看顧，不可如此交託給他，以至不再交託那忠心的人，提後 2:2。2. 他既向神禱告保守他們一切所有的，就特別關切其中屬於神殿、作為獻給他的祭物的那一部分。我們既盼望神以他的護理保守屬於我們的，就當以他的恩典保守屬於他的。讓神的榮耀和利益成為我們的關切；那麼我們也可以期望我們的生命和安慰成為他的關切。請注意，(1.) 他把神殿的奉獻交給了哪些人。他指派十二位首領祭司和同樣數目的利未人來擔此託付（Ezr 8:24,30）——他們因自己的職分而有責任看顧神的事物，也特別要享受這些神聖財寶的益處。以斯拉告訴他們為何把這些東西交在他們手中（Ezr 8:28）：你們歸耶和華為聖，這器皿也是聖的；除了聖潔的人，誰更適合照管聖潔的事物呢？那些享有祭司尊嚴和榮耀的人，也必須同時承擔其中的託付和責任。先知預言神的百姓和傳道人從巴比倫歸回時，發出莊嚴的吩咐（賽 52:11）：你們扛抬耶和華器皿的人哪，務要自潔。(2.) 他將這託付交在他們手中時，何等嚴謹：他把金銀和器皿秤給他們（Ezr 8:25），因為他指望將來也按重量從他們手中收回。在一切託付上，尤其是在神聖的託付上，我們都當一絲不苟，在雙方之間保持清楚的帳目。在所羅巴伯的時候，器皿是按數目交付的，此處是按重量，為的是使一切都齊備，也容易看出是否有所短缺——以暗示那些受託管理聖物的人（正如一切神奧秘的管家都是如此）當留意：無論在領受託付時或在交出時，他們不久必須為之作極其詳細的交代，好使他們對此忠心，如此便能以喜樂交帳。(3.) 他就這些財寶對他們所作的吩咐（Ezr 8:29）：你們當警醒看守——不使它們遺失、被挪用，或與別的物品混雜。把它們放在一起；把它們分別出來；妥善保管它們，直到你們在聖殿裏，在那裏的首領面前再秤過——如此暗示他們何等當謹慎忠心，被發現如此忠心又是何等大的榮耀。如此，當保羅把福音的寶藏交託給提摩太時，他吩咐他保守……直到耶穌基督顯現——直到他在基督面前顯現，交出他託付的帳目之時；那時他的忠信必成為他的冠冕。
英文原文
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)
繁體中文
以斯拉抵達耶路撒冷（主前四五七年）
³¹ 正月十二日，我們從亞哈瓦河邊起行，要往耶路撒冷去。我們神的手保佑我們，救我們脫離仇敵和路上埋伏之人的手。
³² 我們到了耶路撒冷，在那裏住了三日。
³³ 第四日，在我們神的殿裏把金銀和器皿都秤了，交在祭司烏利亞的兒子米利末的手中；同著他的有非尼哈的兒子以利亞撒；還有利未人耶書亞的兒子約撒拔和賓內的兒子挪亞底。
³⁴ 當時都點了數目，按著分量寫在冊上。
³⁵ 從被擄之地歸回的人向以色列的神獻燔祭，就是為全以色列獻公牛十二隻、公綿羊九十六隻、綿羊羔七十七隻；又獻公山羊十二隻作贖罪祭：這都是獻給耶和華的燔祭。
³⁶ 他們將王的諭旨交給王的總督和河西的省長，他們就幫助百姓，又供給神殿的需要。
我們如今要隨以斯拉到耶路撒冷——全程約四個月的旅程；但他這一群人數眾多，使行進遲緩，每一程的路都不遠。如今我們在此被告知，
I. 他的神是良善的，他也承認了神的良善：我們神的手保佑我們——激發我們承擔這事業。他們得以，1. 在路上蒙保守，沒有被全數除滅；因為有仇敵在路上埋伏要害他們，或至少像亞瑪力人那樣要擊殺他們後隊的人，但神保護了他們，Ezr 8:31。就是旅途上尋常的危險，也足以使我們在出發時以禱告分別為聖，平安歸來時以讚美感恩；在如此危險的遠征中，更當如此仰望神。2. 他們平安到達旅途的終點，Ezr 8:32。讓那些堅定面向新耶路撒冷的人繼續前行、堅持到底，直到他們在錫安朝見神；他們必發現那開了善工的，必成全這工。
II. 他的司庫是忠心的。他們到了耶路撒冷，就急切地想要卸下所託，因此交給了聖殿的首領們，由他們接收，並給他們開了全數收清的收據，Ezr 8:33,34。從一項託付中得以卸責，使人大大安心；能證明自己已忠心地履行了託付，使人大得尊榮。
III. 他的同伴是敬虔的。他們一來到祭壇附近，就認為自己有責任獻祭——無論他們在巴比倫時作過甚麼，Ezr 8:35。當我們缺少機會時可以通融的事，等到門再開啟時就要被要求了。值得注意的是，1. 在他們的祭物中有贖罪祭；因為是挽回祭使每一樣恩惠在我們身上變為甘甜而穩妥——若罪孽不被除掉、我們與神之間未得平安，它就不會真正令人安慰。2. 他們所獻祭物的數目與支派的數目相關——公牛十二隻、公山羊十二隻，公綿羊九十六隻（即十二的八倍）——暗示兩國的合一，正如結 37:22 所預言的。他們不再兩個支派走一路、十個支派走另一路，而是十二個支派都由代表在同一個祭壇前會合。
IV. 連猶太人的仇敵也成了他們的朋友，向以斯拉的任命狀低頭，不但沒有阻礙神的百姓，反而幫助了他們（Ezr 8:36）——純粹是為了順應王的心意：王既顯得溫和，他們也都爭相如此。那時教會得了平安。
英文原文
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.
我們在 Ezr 3:1-13 讀到聖殿的根基是何等莊嚴地立下的。我們在 Ezr 4:1-5:17 看見建造的進展何等緩慢、何等艱難。但殿頂石終於在歡呼聲中被帶出——我們在本章中看見這是何等榮耀；甚至我們，在這時代的距離之外，當讀到這事時，也可以呼喊：「願恩典歸與它！」至於神，他的作為是完全的；這也許是慢工，卻必是穩妥的工。此處我們有，I. 居魯士為建造聖殿所下之諭令的複述，Ezr 6:1-5。II. 大流士為成全那工而以新的命令強化那諭令，Ezr 6:6-12。III. 於是工程得以完成，Ezr 6:13-15。IV. 建成時莊嚴的奉獻（Ezr 6:16-18），以及（可以說）以守逾越節來為它行落成之禮，Ezr 6:19-22。如今我們可以說，在猶大和耶路撒冷，事情進行得好，非常好。