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英文原文
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)
圣约的封印（主前444年）
¹ 用印封缄的有：省长哈迦利亚的儿子尼希米，和西底家；
² 西莱雅、亚撒利雅、耶利米；
³ 巴施户珥、亚玛利雅、玛基雅；
⁴ 哈突、示巴尼、玛鹿；
⁵ 哈琳、米利末、俄巴底亚；
⁶ 但以理、近顿、巴录；
⁷ 米书兰、亚比雅、米雅民；
⁸ 玛西亚、璧割、示玛雅——这些都是祭司。
⁹ 又有利未人：亚萨尼的儿子耶书亚、希拿达的子孙宾内、甲篾；
¹⁰ 还有他们的弟兄示巴尼、荷第雅、基利他、毗莱雅、哈难；
¹¹ 米迦、利宏、哈沙比雅；
¹² 撒刻、示利比、示巴尼；
¹³ 荷第雅、巴尼、比尼努。
¹⁴ 民中的首领：巴录、巴哈摩押、以拦、萨土、巴尼；
¹⁵ 布尼、押斯甘、比拜；
¹⁶ 亚多尼雅、比革瓦伊、亚丁；
¹⁷ 亚特、希西家、押琐；
¹⁸ 荷第雅、哈顺、比赛；
¹⁹ 哈利卜、亚拿突、尼拜；
²⁰ 玛庇亚、米书兰、希悉；
²¹ 米示萨毕、撒督、耶书亚；
²² 毗拉提、哈难、亚奈雅；
²³ 何细亚、哈拿尼雅、哈述；
²⁴ 哈罗黑、毗莱哈、朔伯；
²⁵ 利宏、哈沙比拿、玛西雅；
²⁶ 又亚希雅、哈难、亚难；
²⁷ 玛鹿、哈琳、巴拿。
²⁸ 其余的民、祭司、利未人、守门的、歌唱的、尼提宁人，和一切与那地诸族的民分别出来、归于 神律法的人，并他们的妻子、儿女，凡有知识能明白的人；
²⁹ 都与他们的弟兄贵胄立约，发咒起誓，必遵行 神藉他仆人摩西所传的律法，谨守遵行耶和华我们主的一切诫命、典章、律例；
³⁰ 必不将我们的女儿给这地的居民为妻，也不为我们的儿子娶他们的女儿；
³¹ 这地的民若在安息日带货物或粮食来卖，我们在安息日或圣日决不向他们买；每逢第七年必不追讨，也不追索各种债务。
以色列初次与 神立约之时，是借着献祭与洒血而成（出24:1-8）；而此处是借着更自然、更普遍的封缄与署名之法——将所写之约的条款加以封缄——这约所加于他们的，并未超过他们早已当尽的本分。此处可见：
I. 那些公开代表人物的名字——他们既为会众的代表与首领，便在这约上"画押用印"；因为要每个人个别如此行，便是无止境的工作；而这些为首之人若按这约尽他们的本分，他们的榜样必对众民有美好的影响。请留意：1. 身为省长的尼希米首先署名，表明他对这事工的热心，又为众人立好榜样（尼10:1）。在尊荣与权柄上居人之上的人，当在 神的道路上走在人前。2. 在他之后署名的有二十二位祭司；其中我以为应该有以斯拉——他在那庄严会中是殷勤的人（尼8:2），而那日正是同月初一日，因此我们不能以为他不在场；只是他既已作了文士当尽之分，如今便让别人尽他们的分。3. 祭司之后，有十七位利未人在约上署名，其中我们看见会众祷告时的发言人全部或大部都在内（尼9:4,5）。这表明他们自己所讲的话也感动了自己，并不将自己所不愿担的担子加在别人身上。在祈祷上带领的人，也当在一切别的善工上带领。4. 利未人之后，有四十四位民中的首领，为他们自己和其余的人——尤其是他们所能影响的众人——亲笔署名，表明他们要谨守 神的诫命。他们的名字在此存记，作为他们的尊荣——他们是那些在本国复兴宗教、并力求使宗教长存的人中殷勤发热的人。这样的人，其记念必蒙福。可留意的是，那在尼7:8-63等处记为各家各族首领的，大多在此也被列于署名之民中首领的前列；无论当时谁为现任首领，都仍循他们出巴比伦时作首领之人的名字；这些人也最宜代表他们父家全族署名。此处有"巴录、巴哈摩押、以拦、萨土、巴尼"（尼10:14），"押斯甘、比拜、比革瓦伊、亚丁、亚特、哈顺、比赛、哈利卜、亚拿突"（以下数节），都在那目录中可以找到。凡有影响力的人，都当为 神而用。
II. 其余的民，以及其余的祭司和利未人，与他们同心——表明他们赞同首领所作的。与他们联合的：1. 他们的妻子儿女；因为他们也都犯了律法，必须改革。凡有知识能明白的人，都当与 神立约。年轻人一到能分辨善恶、能明智行事之年，就当以自己的实际行动"归附耶和华"。2. 外邦归信的人，"一切与那地诸族的民分别出来"——脱离他们的神和他们的敬拜——"归于 神律法"并遵行这律法的人。请看何为归正：就是将自己与今世的潮流风俗分别出来，专心遵行 神的话语。正如律法只有一条，照样圣约只有一种、洗礼只有一种，为外人而行，也为本地而生之人而行。请留意百姓的同心如何表达（尼10:29）：（1）他们都"与他们的弟兄联合"。朝中所赐福的，乡野也赐福！平民与他们的贵胄在这善工上同心。贵胄鼓励宗教、并作宗教的榜样之时，从未显得如此伟大；他们也借此最能得着那最有价值之下属的心。贵胄若真心参与宗教的事业，恐怕他们会发现，百姓在其中对他们的亲附，比他们所能想象的更为紧密。请留意：他们的贵胄被称为他们的"弟兄"；因为在属 神的事上，富与贫、高与低，都同聚一处。（2）他们"发咒起誓"。正如贵胄以手和印证实这约，百姓则以咒诅和誓言行之——庄严地向 神申诉他们的真诚，并祈求 神公义的报应，若他们行事诡诈。每一誓言之内都含有一项有条件的咒诅，临到人的灵魂；这使誓成为灵魂上的坚固之索；因为我们自己的舌头，若是虚假说谎的舌头，必落在我们自己身上，且重重地落下。
III. 这约的总意。他们没有把别的担子加在自己身上，只加这一件必要的事——这原是他们因一切本分、利益、感恩之故早已当行的——"遵行 神的律法，谨守遵行他的一切诫命"（尼10:29）。大卫也曾起誓说，他要"守 神公义的判语"（诗119:106）。我们自己的约，纵不比先前更严，至少比先前更明显地约束我们；因此我们不可以为这样约束自己是多余的。请留意：当我们约束自己去行 神的诫命之时，我们是约束自己去行他"一切"的诫命，并在其中以眼目仰望他，认他为主、为我们的主。
IV. 这约的特别条款中，有些是针对他们眼前的试探而设的。1. 决不与外邦通婚（尼10:30）。他们中许多人曾在这事上有罪（拉9:1）。我们与 神所立的约中，当特别针对那些我们最常陷入、并因此受害最深的罪。凡决心"遵守 神诫命"的人，必须"对作孽的人说：你们离开我"（诗119:115）。2. 在安息日，或在律法所记"什么工都不可作"的别的日子，不开市集。他们不但自己不在这日为利而卖货，也不借着向那地之外邦人买货——即便假装因所需的食物——来鼓励他们在那日作买卖；他们要在前一日为全家备好粮食（尼10:31）。请注意，凡与 神立约要守他一切诫命的人，都当特别立约要好好守安息日；因为亵渎安息日是引入别样亵渎之事的门户。安息日是我们灵魂的市集之日，不是我们身体的市集之日。3. 决不苛刻追讨债务，却要按律法守每第七年为豁免之年（尼10:31）。他们在这事上曾有亏欠（尼5:1-19），所以在此应许改革。这才算是蒙悦纳的禁食——"松开凶恶的绳……使受欺压的得自由"（赛58:6）。正是在赎罪日末了，禧年的角声响起。正因为他们未曾守第七年为地之安息年， 神才使地享受它的安息日七十年（利26:35）；所以他们立约要守这律法。那些不肯改过他们特被惩治之错的，实在是顽梗之子。
英文原文
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)
圣礼的复兴（公元前444年）
³² 我们又为自己立定条例，每年各人捐银三分之一舍客勒，供我们神殿之用， ³³ 就为陈设饼、常献的素祭和燔祭，安息日、月朔、节期所献的，并为圣物与为以色列人赎罪的祭，并为我们神殿的一切事工。 ³⁴ 我们的祭司、利未人和百姓都掣签，按着宗族，每年定期将木柴奉到我们神的殿里，照律法上所写的，烧在耶和华我们神的坛上； ³⁵ 又定每年将我们地上的初熟之物，和各样树上初熟的果子，都奉到耶和华的殿里。 ³⁶ 又照律法上所写的，将我们头胎的儿子和首生的牲畜，就是我们牛群羊群中头生的，奉到我们神的殿里，给在耶和华我们神殿中供职的祭司； ³⁷ 也要将初熟的麦子所磨的面、和举祭，并各样树上的果子、新酒和新油奉给祭司，收在我们神殿的库房里；又将我们地土所产的十分之一奉给利未人，因利未人在我们一切耕作的城邑中当得十分之一。 ³⁸ 利未人取十分之一的时候，亚伦子孙作祭司的当与利未人同在；利未人也当从十分之一中取出十分之一，奉到我们神的殿里，收进库房的仓里。 ³⁹ 因为以色列人和利未人要将五谷、新酒和油的举祭奉到库房，就是有圣所器皿、供职的祭司、守门的和歌唱之人的地方；我们不离弃我们神的殿。
他们既立约弃绝了自己素来所犯的罪，便进而自勉要复兴并遵行他们素来所忽略的本分。我们不但要止住作恶，更要学习行善。
I. 他们总意定规，要谨慎维持圣殿的事奉，使神殿中的事工按着律法按时而行（尼10:33）。凡民若不尽心遵守神的条例、维持对他的公开敬拜，就不要指望神的赐福。我们若细心顾念神殿中的事工顺利进行，我们自己的家也就易于兴旺。他们又定规绝不离弃他们神的殿（尼10:39），不像他们和他们的列祖素来所行；他们不为别神的殿，也不为偶像拜者所行的高处而离弃它，也不为田产和买卖而离弃它，像那些不信不虔的人所行。凡离弃对神敬拜的，就是离弃神。
II. 他们据此定规，要慷慨地维持圣殿的事奉，不使其缺乏。祭司甘心在神殿的一切事工上尽自己的本分，只要百姓尽他们的本分，就是供给他们材料。此处所议定的是：1. 当筹措款项，丰丰富富地供应神的桌和坛。从前为这目的，耶和华的殿中设有府库，但如今已尽失，又无固定的款项来填补这缺欠。要为桌子预备陈设饼，为每日献祭预备两只羊羔，安息日四只，其他节期更多、更贵的祭牲，以及偶然的赎罪祭，并为这一切所配的素祭和奠祭，这都是经常的开支。他们没有富有的君王像希西家那样供给这些，祭司也供给不起，因他们的供养微薄；因此百姓议定，每人每年捐银三分之一舍客勒，约合每人十便士，以应付这项开支。当人人都动手，人人都捐献，即便微薄，为善工捐输，总数也必可观。这税并非省长所强加，而是百姓自定为条例，自行承当（尼10:32、33）。2. 当特别留心为坛预备木柴，使坛上的火常常烧着，并用以煮平安祭的肉。他们众人，无论祭司、利未人还是百姓，都同意尽自己的份，并掣签决定奉送的次序，这家在先那家在后，使供应源源不断，不至于有时匮乏、有时过剩（尼10:34）。他们这样既备了火和柴，又备了燔祭的羊羔。3. 凡律法所定为供养祭司和利未人之物，都当按时缴入，以鼓励他们专心本职，不致因要为家人谋生而被诱忽略职事。当那在坛前事奉的人能靠坛而活，并活得舒适，神殿的事工才易于兴旺。那时初熟的果子与十分之一是传道人收入的主要项目；他们在此定规，(1.) 当照公义献上初熟之物，就是地与树的初熟果子（出23:19；利19:23），儿子和牲畜的头生（连代赎的银子也在内）（出13:2、11、12）（这是归给祭司的，民18:15、16），以及面团的初熟之物（民15:21），关于此点，论到第二圣殿的预言中有特别的吩咐（结44:30）。(2.) 也要献上他们当纳的十分之一，这原是属利未人的（尼10:37），并从那十分之一中再取十分之一给祭司（尼10:38）。这是律法所定（民18:21-28）；但这些当纳之物久被扣留，因此神借先知控告他们抢夺他（玛3:8、9），同时又鼓励他们对他和收纳他物的祭司更公义，并应许他们若将十分之一全然送入仓库，他必倾福与他们（尼10:10）。因此他们定意如此行，使神殿中有粮，使存放圣器的殿中仓房丰足（尼10:39）。他们说："我们在我们一切耕作的城邑中如此行"（尼10:37）。七十士译本译作在我们一切服役的城邑中，因为他们虽在本地却作奴仆（尼9:36）。然而（如Poole先生所观察），他们虽向波斯诸王缴纳重税，备受苛待，却不以此为借口不纳十分之一，而要既归给神所当得的，也归给该撒所当得的。我们虽向政府纳税，仍当在敬虔与慈善的善工上尽己所能，并在受苦役中欢然对神尽本分，这才是按神的时候得着安舒与自由的最稳当之路。
英文原文
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.
本章我们特别记述前章末了所立定的圣约；他们趁热打铁，趁自己心境正佳之时立即将那善意的决心付诸实行，免得因拖延而被搁置。本章所载：I. 亲手署名、盖印立约之人的名字（尼 10:1-27）。II. 表明赞同并参与之人的情形（尼 10:28-29）。III. 圣约本身及其条款：总则是他们愿意“遵守神的诫命”（尼 10:29）；具体而言，他们不与外邦人通婚（尼 10:30），不亵渎安息日，也不严苛对待欠债之人（尼 10:31），并要谨慎缴纳当纳的圣物捐项，以维持圣殿的事奉——这一切他们都忠心承诺遵守（尼 10:32-39）。