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英文原文
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)
律法的讲解（主前444年）
¹ 到了七月，以色列人住在自己的城邑。那时他们如同一人聚集在水门前的宽阔处，请文士以斯拉将耶和华藉摩西吩咐以色列人的律法书带来。
² 七月初一日，祭司以斯拉将律法书带到听了能明白的男女会众面前。
³ 他在水门前的宽阔处，从清早到晌午，在众男女和一切听了能明白的人面前读这律法书。众民侧耳而听。
⁴ 文士以斯拉站在为这事特备的木台上；玛他提雅、示玛、亚奈雅、乌利亚、希勒家、玛西雅站在他的右边；毗大雅、米沙利、玛基雅、哈述、哈吧大拿、撒迦利亚、米书兰站在他的左边。
⁵ 以斯拉在众民眼前展开书卷；他站在众民以上，展开书卷的时候，众民都站起来。
⁶ 以斯拉称颂耶和华至大的 神；众民都举手应声说：阿们，阿们；就低头，面伏于地，敬拜耶和华。
⁷ 耶书亚、巴尼、示利比、雅悯、亚谷、沙拜太、荷第雅、玛西雅、基利他、亚撒利雅、约撒拔、哈难、毗莱雅，和利未人，使百姓明白律法；百姓都站在自己的地方。
⁸ 他们念 神的律法书，讲明意思，使百姓明白所念的。
此处记载了一次庄严的宗教集会，以及其中所作的善工，为要荣耀神、造就教会。
I. 其时间是"七月初一日"（尼8:2）。那正是吹角节的日子，这节被称为安息日，他们当有"圣会"（利23:24；民29:1）。然而不止如此：当年他们被掳归回之后，正是在这一日立起祭坛，开始献燔祭——这是当时仍存的人记忆犹新的新近恩典；大概正为感恩地记念这事，他们此后守这节便格外庄严。那些新鲜存记于心、又是我们亲眼所见的属天之恩，应当最能感动我们，通常也最能感动我们。
II. 其地点是在"水门前的宽阔处"（尼8:1）——一条宽敞宽阔的街道，足以容纳如此众多的群众，而圣殿的院子却不能；因为此日的圣殿大概远不如所罗门时代那样宏大。献祭惟在殿门口方可，但祈祷、颂赞、讲道这些宗教事奉，无论在何处举行，都同样蒙悦纳。当会众这样在城中的街上聚集之时，神无疑也在于其中。
III. 聚集的人是"众民"，他们并非被强迫而来，而是出于同心合意，自愿"如同一人"地聚集：不但男人来了，妇女和孩子也来了，甚至凡能明白所听之话的人都来了。家主当带着全家同来敬拜神。妇女与孩童也有当救的灵魂，因此也当留心认识神的话语，殷勤使用那赐人知识与恩典的途径。幼童一到能运用理智之时，就当在宗教的操练中受教。
IV. 这集会的主持是祭司以斯拉；他主持这礼仪。再没有人比他这样精通他神的律法的文士更宜于讲解与讲道。1. 他蒙召作此事工，甚是分明；因为他既居祭司之职，又备文士之才，"百姓便请他将律法书带来"，念给他们听（尼8:1）。神赐他能力与权柄，百姓便赐他机会与邀请。属灵的周济，凡有能力的，就当施给每一个缺乏的人、每一个求问的人。2. 他的位置甚为合宜。他站在一座木台，或木塔之上，原文作"为话语而造的"，即"为讲道而造的"，使他所讲的话更显庄重，更易听见，也叫听者的眼睛都注视他，借此使他们的注意力得以专注（参路4:20）。3. 他有几位助手。他们中有几位与他同站（尼8:4），右边六人，左边七人：或是他的讲台设计成可容他们众人同排而立，如廊子一般（但那样恐怕就难以称为"塔"了）；又或他们各有稍低的座位。有人以为，他指定他们是为在自己疲倦时接替诵读；至少他这样以他们为陪审同工，在百姓面前尊荣了他们，为的是日后他们可在同样的事奉中被使用。另外一些被提到名字的人（尼8:7），似乎同时在附近其他各处，向那些听不见以斯拉声音的人诵读并讲解。这些人中也有十三位祭司，他们的嘴唇当存记知识（玛2:7）。一个民族如此得着善于教导的牧者，乃是极大的怜悯。以斯拉有如此助手为有福，他们有以斯拉为引导者也是有福。
V. 此次集会中所举行的宗教操练，不是礼仪性的，而是道德性的，即祈祷与讲道。以斯拉既为集会主席：1. 他是百姓向神开口的口，百姓也热切地与他同心（尼8:6）。他称颂耶和华为至大的 神，借赞美他的完全、祈求他的恩惠而尊荣他；百姓则为表明自己与他同心于祈祷与颂赞，便说"阿们，阿们"，并"举手"，表明他们的心愿向着 神，一切的盼望都从他而得；又"低头"，表明他们敬畏他、顺服他。当我们正要读、要听神的话语之时，我们也当这样敬拜 神，这样向他仰望，如同那些看见神在他话语中又至大又至善的人。2. 他是 神向百姓开口的口，百姓也留心地听他。这正是这严肃会的首要事务。请留意：（1）"以斯拉将律法书带到会众面前"（尼8:2）。他已设法为自己备得最好、最准确的律法抄本；他为自己使用与满足而珍藏的，如今带出来，正如好管家从他的府库中取出来，为教会的益处。请注意：[1.] 律法书不当被局限于文士的书房之内，而当带到会众面前，用他们自己的言语念给他们听。[2.] 牧者上讲台之时，当随身携带圣经；以斯拉正是如此；他们当从那里汲取知识，也当照着那准则讲论，并要显明自己是如此。参代下17:9。（2）他在"众民眼前"以极大的恭敬与庄重展开书卷（尼8:5）。他带出书卷之时，心中感念 神赐他们这书的大恩；他展开书卷之时，心中感念 神赐他们可读此书的许可，这泉源并非关闭、这 Fountain 并非封缄。"拿了书卷，揭开七印"之事，我们发现是以喜乐颂赞来庆祝的（启5:9）。让我们学会在宗教事奉之时以庄重的停顿与节奏来进行，不可草率；让我们思想，当我们手中拿着 神的书卷展开之时，及我们屈膝祈祷之时，所作的是何事；我们所作的，都当慎重而行（传5:1）。（3）他与众人在律法书上念，"从清早到晌午"（尼8:3），且念得"分明"（尼8:8）。在宗教集会中诵读圣经，乃是 神所设立的典礼，借之 神得荣耀、教会得造就。在特殊之时，我们也当甘心连续数小时地听 神话语的诵读与讲解：此处所记的人这样操练了六小时。愿那些诵读与讲道的人，也学会说得分明，如同那些既明白自己所讲、又为之感动的人，并切愿听他们的人也能明白、能记念、能同样受感。"人若圣物贪食，便是网罗。"（参原文）（4）他们所念的，都加以讲解，阐明其用意与含义，并当如何应用；他们用别的话说出其要义，为要"使百姓明白所念的"（尼8:7,8）。请注意：[1.] 听道的人当明白所听的道，否则那对他们不过是空洞的字音（参太24:15）。[2.] 因此按职分作教师的人，有责任讲解话语，说明其意。"你所念的，你明白么？""这一切的话，你们都明白了么？"这是向听者发的好问题；然而"若没有人指教我，怎能明白呢？"这也是他们向教师所发的合宜之问（徒8:30,31）。诵读是好的，讲道也是好的，但讲解将诵读与讲道合而为一，使诵读更易明白，使讲道更具说服力。（5）当话语被诵读并讲解之时，百姓的态度极其端正。[1.] 极其恭敬。以斯拉展开书卷之时，"众民都站起来"（尼8:5），借此表明对以斯拉及他所要宣读之话语的尊敬。仆人在主人对他说话之时站着，是合宜的，为尊荣主人，并表明乐意遵命而行。[2.] 极其安稳、镇定。他们"站在自己的地方"（尼8:7）；好几位牧者在相隔不远之处各自诵读、讲解，而百姓各人守住自己的岗位，并不先去听这一个、后又听那一个，品头论足，而是站在自己的地方，既不扰乱别人，也不受别人扰乱。[3.] 极其留心，专心致志："众民的耳朵都侧向律法书"（尼8:3原文），甚至如同被链子拴住一般；他们甘心乐听，留意每一句话。 神的话语当受重视，也配受重视。我们若因疏忽而漏失所听的许多，恐怕也必因忘记而在听后漏失一切。
⁹ 省长尼希米和作祭司的文士以斯拉，并教训百姓的利未人，对众民说：今日是耶和华你们 神的圣日，不要悲哀哭泣。这是因为众民听见律法书上的话都哭了。
¹⁰ 又对他们说：你们去吃肥美的，喝甘甜的，有不能预备的，就分给他；因为今日是我们主的圣日。你们不要忧愁，因靠耶和华而得的喜乐是你们的力量。
¹¹ 于是利未人使众民静默，说：今日是圣日，不要作声，不要忧愁。
¹² 众民都去吃喝，也分给人，大大快乐，因为他们明白所教训他们的话。
我们在此可以留意，
I. 众民如何因所念给他们的律法上的话而受伤。律法能生发死亡，宣讲威吓，向人显明他们的罪，并因罪而有的困苦与危险，并向一切不常守各样本分的人宣告咒诅。所以他们听见之时，便"都哭了"（尼8:9）：这是他们心地柔软的好迹象，正如约西亚听见律法上的话时一样。他们哭泣，想着自己怎样得罪了 神，又因多次违背律法而使自己陷入何等境地；既有人哭，便众人都哭，因为他们都看见自己在 神面前有罪。
II. 他们如何因所讲给他们的和睦的话而得着医治与安慰。他们如此被 神的话语所感、并领受其印象，本是好的；但他们不可过分沉溺于悲哀之中，尤其此时，因为这日是归耶和华为圣的；这是庄严的节期之一，当以喜乐为本分；即为罪忧伤，也不当阻挡我们在 神里的喜乐，反倒当引我们进入其中，并为我们预备。
1. 集会的领袖们竭力安抚他们、鼓励他们。此处尼希米才被提及，本章前此未提；他留意到百姓的哭泣。以斯拉见他们如此被道所感，甚是欣慰；但尼希米向他提说，以斯拉也同此意念，以为此时并不合宜。这日是圣的（被称为"安息日"，利23:24），因此当以喜乐颂赞来守，并非"要刻苦己心"之日。（1）他们禁止百姓"悲哀哭泣"（尼8:9）："不要忧愁"（尼8:10）；"不要作声，不要忧愁"（尼8:11）。万物各有其时，都是美好的；正如 神呼召我们哀哭之时我们不当喜乐，照样 神赐我们理由欢喜之时，我们也不当恐吓自己、苦待自己。即为罪忧伤，也不当过分，以致阻挡我们在 神里的喜乐与在他事奉中的喜乐。（2）他们吩咐他们要表现出喜乐，要"以赞美衣代替忧伤之灵"。他们允许他们以喜乐为记，设宴自奉，比平日吃得更好——"吃肥美的，喝甘甜的"；但这样行必须是：[1.] 怀着对穷人的慈心："要分给那不能预备的"，使你们的丰盛可以补他们的缺乏，使他们能与你们同乐，他们的腰也祝福你们。基督吩咐设宴的人，要请那贫穷的邻舍（路14:13）。但宗教的筵席，正如宗教的禁食一样，特有本分要"向饥饿的人松开心胸"（赛58:7,10）。 神的厚赐当使我们宽厚。许多人自己却吃肥美的、喝甘甜的，甚至过度，却对穷人毫不分给，连饼屑也不肯——他们可以在财主与拉撒路的比喻中读到自己结局的判语（路16:19-31等）。但这样的人不知道，也不思想， 神赐他们家业是为何。请注意：我们不但要给那些自来的人，也要送到那些看不见的人。"慷慨的人必谋慷慨之事"，并主动寻找施舍的对象。[2.] 必须怀着敬虔与虔诚："因靠耶和华而得的喜乐是你们的力量。"这喜乐不当是属肉体的、属感官的，而当是圣洁的、属灵的——"靠耶和华而得的喜乐"，是以 神的良善为乐，在 神恩典的指引与治理之下，是出于我们在 神的爱与恩中所得之分、并他施恩的凭据而有的喜乐。"这喜乐要作你们的力量，所以当激发它；它要作你们的力量：第一，为履行这节期其余的本分。"我们在宗教的操练中越喜乐，便越能多多行在其中。"第二，"为你们所要行的、与刚才所念给你们的 神律法相称的一切。"圣洁的喜乐要像油一样，润滑我们顺服的轮子。"第三，"为抵挡那图谋害你们的仇敌。"靠耶和华而得的喜乐要装备我们，抵挡属灵仇敌的攻击，并使我们的口不再贪恋那诱惑者用以设饵的诸般欢乐。
2. 会众遵从了所给他们的指引。他们的哭泣被"止住"了（尼8:11），他们便"大大快乐"（尼8:12）。请注意，我们当常常管束各样的情感，使之无论怎样爆发，一旦被说服其不合理或不合时，便可很快地被约束、被收回。"那这样治理自己心志的人，胜过勇士。"请留意：（1）他们先哭后乐。圣洁的哀哭为圣洁的喜乐开路；"那带种流泪出去的，必要欢欢乐乐地带禾捆回来"；那因话语的责备而战兢的人，也可以在话语的安慰中夸胜。（2）他们喜乐的根基甚好。他们快乐，并非因为有肥美的可吃、有甘甜的可喝、又有许多良伴，而是因为他们"明白了所教训他们的话"。请注意：[1.] 我们能有圣经在身边，又有助于明白的辅助，乃是极大的怜悯，我们有充足的理由为此欢喜。圣经与牧者，是以色列的喜乐。[2.] 我们越明白 神的话语，便越在其中得安慰；因为患难的幽暗来自无知与错误的幽暗。当话语初宣告之时，他们哭了；但当明白之后，他们便喜乐了——终于发现，对于悔改归正的人，有宝贵的应许赐下；因此在以色列中有盼望。
英文原文
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)
百姓的喜乐（公元前444年）
¹³ 第二日，众民的族长、祭司和利未人都聚集到文士以斯拉那里，要留心听律法的话。 ¹⁴ 他们又在律法上查考出耶和华借摩西所吩咐的，就是以色列人要在第七月节期中住在棚里， ¹⁵ 并要在一切城邑和耶路撒冷宣告传布说：你们当上山去，将橄榄树、松树、番石榴树、棕树和茂密树的枝子取来，照着所写的搭棚。 ¹⁶ 于是百姓出去，取了枝子来，各人在自己的房顶上，或院内，或在神殿的院内，在水门前的街上，在以法莲门的街口，为自己搭棚。 ¹⁷ 从被掳之地归回的全会众就搭棚，住在棚里；从嫩的儿子约书亚的时候直到那日，以色列人没有这样行过。于是众人大大喜乐。 ¹⁸ 从头一日直到末一日，他日日在神的律法书上念诵。他们守节七日；第八日照例有严肃会。
在这里我们看到，
I. 百姓重新殷勤听道。他们已将一日的大部分时间用于祷告和听道，却丝毫没有厌倦这新月与安息日；次日虽非节期，首领们仍再次聚集，要听以斯拉讲解（尼8:13），他们发现这事比任何属世的娱乐或利益更令人愉悦、更得益处。请注意：我们若正确明白神的话并受其感动，就越发切慕与它相交，并在认识上长进，说：你的言语在我上膛何等甘美！ 凡精通圣经的人，仍要渴望更加精通。如今祭司和利未人自己也与百姓的首领一同来到以斯拉这位解经泰斗面前，要明白律法的话，或如旁注所言，使他们在律法的话上受教；他们先来受教，为要合格地去教导别人。当注意：1. 第一日，以斯拉的谦卑使他们坐在他的左右，作为与他同列的教师（尼8:4、7）；如今到了第二日，他们既经试验比以往更清楚自己的不足与他的卓越，他们的谦卑就使他们坐在以斯拉脚前，作他的门徒。2. 凡要教导别人的，必须自己先受教。祭司和利未人必须先受教，然后才能教导。
II. 百姓一旦明白了自己的本分，便立即在其中一件事上甘心顺服神的话。很可能以斯拉凭神所赐他手中的智慧（拉7:25），当他们在七月初二日向他求问律法时，就向他们宣读关于本月节期的律法，其中也有住棚节的律法（利23:34；申16:13）。传道人当传讲不仅真实美好，更是合时的信息，指引人作当日当作的工。此处有：1. 重新温习住棚节的属神定规（尼8:14、15）。他们在律法上查考出关于这节期的命令。凡殷勤查考圣经的，必能在其中发现那些已被遗忘或未曾认真思想过的事。这住棚节为纪念他们在旷野住帐棚，预表我们在今世的帐棚生涯，也是福音教会圣乐的预表。列国归信基督乃以这节期为喻来预言（亚14:16）：他们要来守住棚节，因为在此没有常存的城。这节期要在各城宣告。百姓要自己取树枝（耶路撒冷的居民从橄榄山取来），搭成棚或荫处，在其中住宿（在天气许可范围内），并在节期中欢乐。2. 这定规被虔诚遵守（尼8:16、17）。我们何时照着书上所写的去行，何时将一度被忽略的本分重新复兴，那时我们才是可蒙悦纳、大得益处地阅读和听道。(1.) 他们遵守了礼仪：他们坐在棚里，这棚是祭司和利未人在圣殿院内搭起的；有自己的房屋的，就在房顶或院内搭棚；没有这等便利的，就在街上搭起。这节期往常也有遵守（代下5:3；拉3:4），但自约书亚时代以来，从未有过如今这般庄严；那时他们初得地业，如今他们重新在迦南安居。那人太爱自己的房屋，竟舍不得为遵守神的条例或顺服神的护理而暂时离开它。 (2.) 他们注重实质，否则礼仪无论多么有意义，也必归于无有。[1.] 他们以喜乐而行，以极大的喜乐而行，因神并他向他们所施的善而欢乐。他们一切圣洁的节期，尤其是这一节，都当以喜乐庆祝，这既大大荣耀神，也鼓励他们事奉他。[2.] 他们在节期的全部日子中，都注重宣读和讲解神的话（尼8:18）。他们利用闲暇作这善工。空闲的时光，没有比查考圣经、与圣经相交更好的用法了。在这住棚节，神定规每逢七年宣读律法一次。这一年是否就是当履行那事奉的豁免之年（申31:10、11），并不显明；无论如何，他们将节期所有的日子都花在这善工上，第八日照神的吩咐有严肃会，在其中于本月二十二日完成了礼仪，却没有散去，因为二十四日被指定为禁食祷告的日子。圣洁的喜乐并不叫我们不适于敬虔的忧愁，正如敬虔的忧愁也不叫我们不适于圣洁的喜乐。
英文原文
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.
以斯拉比尼希米早十三年从巴比伦上来，但此处我们看见他作的一件善工——本可早作，却直等到尼希米来到才得以成就。尼希米虽不像以斯拉那样是学者、神学家，也不像他那样精通神的律法，却是一位更为活跃奋发的人。他的热心使以斯拉的学识得以发挥，于是成就了大事，正如我们在此所见：I. 在公众面前郑重宣读并讲解律法（尼 8:1-8）。II. 民众受命在那场合表达喜乐（尼 8:9-12）。III. 按律法郑重守卫住棚节（尼 8:13-18）。