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In the close of the foregoing chapter we left Israel in their cities, but we may well imagine what a bad posture their affairs were in, the ground untilled, the cities in ruins, all out of order; but here we have an account of the early care they took about the re-establishment of religion among them. Thus did they lay the foundation well, and begin their work at the right end. I. They set up an altar, and offered sacrifices upon it, kept the feasts, and contributed towards the rebuilding of the temple, Ezr 3:1-7. II. They laid the foundation of the temple with a mixture of joy and sorrow, Ezr 3:8-13. This was the day of small things, which was not to be despised, Zec 4:10.
1-7
The Renewal of the Sacrifices (536 BC)
简体中文
献祭的复兴（公元前536年）
¹ 到了七月，以色列人各在自己的城里；那时他们如同一人，聚集在耶路撒冷。 ² 约萨达的儿子耶书亚和他的弟兄众祭司，并撒拉铁的儿子所罗巴伯与他的弟兄，都起来建造以色列神的坛，要照神人摩西律法书上所写的，在坛上献燔祭。 ³ 他们在原有的根基上筑坛，因他们惧怕邻国的民；他们在其上向耶和华献燔祭，就是早晚的燔祭。 ⁴ 他们又照所写的守住棚节，按数目献每日所当献的燔祭，按例献上每日所当行的。 ⁵ 此后又献常献的燔祭，并在月朔和耶和华一切分别为圣的节期献祭，又向耶和华献各人甘心献的甘心祭。 ⁶ 从七月初一日起，他们就向耶和华献燔祭。只是耶和华殿的根基尚未立定。 ⁷ 他们又将银子给石匠、木匠，把粮食、酒、油给西顿人、推罗人，照波斯王居鲁士所允准的，将香柏树从利巴嫩运到海里，浮到约帕。
此处记着：I. 归回的以色列人在耶路撒冷的七月有一次大会（拉三1）。我们可以设想他们在春季从巴比伦动身，至少要为行程留出四个月的时间——以斯拉和他的同伴就是用了这么久（拉七9）。所以七月很快就到了，那时要守耶和华许多的节期；于是他们彼此约定——而非出于权柄之命——聚集到耶路撒冷。他们虽初到本城，事务繁忙，要为自己和家人预备必需品——这本可作为借口，使他们等到繁忙稍缓再去守神的祭坛，正如许多人愚拙地推迟赴圣餐，直到在世上安顿妥当；然而他们因刚刚受过对己不敬虔的惩治，如今对宗教大发热心，便撇下乡间一切事务，去守神的祭坛；并且（这是奇妙的）他们在这敬虔的热心上同心合意——他们如同一人而来。把世俗之事放在宗教之事之后，世俗之事必更为兴旺。
II. 他们的领袖用心为他们预备一座可以事奉的坛。
1. 约书亚和他的弟兄众祭司、所罗巴伯和他的弟兄众首领，建造了以色列神的坛（拉三2），很可能就在坛原本所在之处，按原有的根基（拉三3）。帕特里克主教观察到：圣殿未建之前，似乎曾支搭帐幕作为事奉神之用——正如大卫时代那样，不在摩利亚山上，而在锡安山（代上九23）——他推测这坛就是支在那里，在圣殿建造期间使用。让我们由此学习：（1）从神开始。 我们的处境越是艰难、越是缺乏，就越当在一切路上与他同行。我们若盼望借他的神谕得引导，就当借我们的献祭使他得尊荣。（2）在敬拜神的事上，当我们不能行所愿行的，就当行所能行的。 他们不能立即得着一座圣殿，却不愿没有坛。亚伯拉罕无论到哪里，都筑一座坛；我们无论到哪里，即使也许缺乏讲道这金灯台的光照和圣餐这陈设饼的益处，若不献上祷告与赞美之祭，便是失职；因为我们有一座坛能使礼物成圣，随时可用。
2. 请注意此处所给的理由，他们为何急忙设立坛：因他们惧怕那地的民。 他们四围是仇敌，对他们及其信仰满怀敌意，而他们远远不敌。（1）虽然如此，他们仍然筑坛（有人如此读）；他们不愿因信仰上可能遇到的反对而被吓退。愿对人的惧怕永不使我们陷入这网罗。（2）正因如此，他们才设立坛。对危险的警觉应当激发我们尽自己的本分。我们仇敌众多吗？那就更当让神作我们的朋友，与他保持相通。我们当善用我们的惧怕，让它驱使我们屈膝。连扫罗也以为，若敌人来攻之前他未先向神恳求，自己便完了（撒上十三12）。
III. 他们在坛上所献的祭。坛既立起，就要使用，他们也照样使用。不要有了坛却任其荒凉。
1. 他们从七月初一日起献祭（拉三6）。看不出他们曾像摩西和所罗门那样从天上得火作为开始；普通的火就够他们用了，正如对列祖一样。
2. 他们既已开始，就持守那常献的燔祭（拉三5），早晚各一次（拉三3）。他们因惨痛的经验深知，缺少每日献祭之安慰可在每日祷告中代求，是何滋味；如今既已复兴，便决意不再让它断绝。每日所献的羊羔预表神的羔羊，他的义必须成为我们一切祷告中的确据。
3. 他们守耶和华一切所定的节期，献上各节所定的祭，特别是住棚节（拉三4、5）。如今他们既从神受了如此大的怜悯，这喜乐的节期便格外合时。如今他们又刚开始在城中安顿，这节期也可很好地提醒他们：他们的先祖曾在旷野住帐棚。这节期对福音时代有特别的指向（如亚十四18所示），如今那时代临近，这节期便格外得尊荣。这节期持续七日，并有特别的祭，论到其中的事奉，经上说他们照每日所当行的而行（参民二十九13-38等），原文作Verbum die in die suo——每日的事在它的日子——这话在惯用圣经语言的人中已成箴言。若住棚节是福音式生活——对世界持续超脱、在神里面喜乐——的预表，我们便可推论：我们都当在每日的日子作每日的工，照每日所当行的去行，意思是：（1）我们当善用时间，每日都找些能结好果子的工来做。（2）我们当善用机会，使自己配合当下合宜之工。万物在其时都是美好的。本月初十是赎罪日，是个严肃的日子，如今极为合时：他们很可能守了，只是未记；其实我也记不得旧约中有何处略微提及此日的遵行；似乎只要利十六1-34记着其律法、新约记着其福音——那才是其主要用意所在——就足够了。
4. 他们献各人的甘心祭（拉三5）。律法所要求的甚多，他们所献的更多；因为他们虽财富微薄，难以应付献祭之费，却热心炽盛，我们可以设想，他们在自己席上节省，好丰盛地供应神的坛。凡从患难的火炉中带着如此圣洁的热度出来的人，是有福的。
IV. 他们为建殿所作的预备（拉三7）。他们立即着手此事；因为当我们尽己所能时，仍当志在作更多、更好的事。如今推罗和西顿如同古时一样，要为他们提供工匠，利巴嫩要提供木料——两者都有居鲁士的谕旨。神所召我们去作的，我们必可靠他的护理得着供应。
英文原文
The Renewal of the Sacrifices (536 BC)
¹ And when the seventh month was come, and the children of Israel were in the cities, the people gathered themselves together as one man to Jerusalem.
² Then stood up Jeshua the son of Jozadak, and his brethren the priests, and Zerubbabel the son of Shealtiel, and his brethren, and builded the altar of the God of Israel, to offer burnt offerings thereon, as it is written in the law of Moses the man of God.
³ And they set the altar upon his bases; for fear was upon them because of the people of those countries: and they offered burnt offerings thereon unto the LORD, even burnt offerings morning and evening.
⁴ They kept also the feast of tabernacles, as it is written, and offered the daily burnt offerings by number, according to the custom, as the duty of every day required;
⁵ And afterward offered the continual burnt offering, both of the new moons, and of all the set feasts of the LORD that were consecrated, and of every one that willingly offered a freewill offering unto the LORD.
⁶ From the first day of the seventh month began they to offer burnt offerings unto the LORD. But the foundation of the temple of the LORD was not yet laid.
⁷ They gave money also unto the masons, and to the carpenters; and meat, and drink, and oil, unto them of Zidon, and to them of Tyre, to bring cedar trees from Lebanon to the sea of Joppa, according to the grant that they had of Cyrus king of Persia.
Here is, I. A general assembly of the returned Israelites at Jerusalem, in the seventh month, Ezr 3:1. We may suppose that they came from Babylon in the spring, and must allow at least four months for the journey, for so long Ezra and his company were in coming, Ezr 7:9. The seventh month therefore soon came, in which many of the feasts of the Lord were to be solemnized; and then they gathered themselves together by agreement among themselves, rather than by the command of authority, to Jerusalem. Though they had newly come to their cities, and had their hands full of business there, to provide necessaries for themselves and their families, which might have excused them from attending on God's altar till the hurry was a little over, as many foolishly put off their coming to the communion till they are settled in the world, yet such was their zeal for religion, now that they had newly come from under correction for their irreligion, that they left all their business in the country, to attend God's altar; and (which is strange) in this pious zeal they were all of a mind, they came as one man. Let worldly business be postponed to the business of religion and it will prosper the better.
II. The care which their leading men took to have an altar ready for them to attend upon.
1. Joshua and his brethren the priests, Zerubbabel and his brethren the princes, built the altar of the God of Israel (Ezr 3:2), in the same place (it is likely) where it had stood, upon the same bases, Ezr 3:3. Bishop Patrick, observing that before the temple was built there seems to have been a tabernacle pitched for the divine service, as was in David's time, not on Mount Moriah, but Mount Sion (1Ch 9:23), supposes that this altar was erected there, to be used while the temple was in building. Let us learn hence, (1.) To begin with God. The more difficult and necessitous our case is the more concerned we are to take him along with us in all our ways. If we expect to be directed by his oracles, let him be honoured by our offerings. (2.) To do what we can in the worship of God when we cannot do what we would. They could not immediately have a temple, but they would not be without an altar. Abraham, wherever he came, built an altar; and wherever we come, though we may perhaps want the benefit of the candlestick of preaching, and the showbread of the eucharist, yet, if we bring not the sacrifices of prayer and praise, we are wanting in our duty, for we have an altar that sanctifies the gift ever ready.
2. Observe the reason here given why they hastened to set up the altar: Fear was upon them, because of the people of the land. They were in the midst of enemies that bore ill will to them and their religion, for whom they were an unequal match. And, (1.) Though they were so, yet they built the altar (so some read it); they would not be frightened from their religion by the opposition they were likely to meet with in it. Never let the fear of man bring us into this snare. (2.) Because they were so, therefore they set up the altar. Apprehension of danger should stir us up to our duty. Have we many enemies? Then it is good to have God our friend and to keep up our correspondence with him. This good use we should make of our fears, we should be driven by them to our knees. Even Saul would think himself undone if the enemy should come upon him before he had made his supplication to God, 1Sa 13:12.
III. The sacrifices they offered upon the altar. The altar was reared to be used, and they used it accordingly. Let not those that have an altar starve it.
1. They began on the first day of the seventh month, Ezr 3:6. It does not appear that they had any fire from heaven to begin with, as Moses and Solomon had, but common fire served them, as it did the patriarchs.
2. Having begun, they kept up the continual burnt-offering (Ezr 3:5), morning and evening, Ezr 3:3. They had known by sad experience what it was to want the comfort of the daily sacrifice to plead in their daily prayers, and now that it was revived they resolved not to let it fall again. The daily lamb typified the Lamb of God, whose righteousness must be our confidence in all our prayers.
3. They observed all the set feasts of the Lord, and offered the sacrifices appointed for each, and particularly the feast of tabernacles, Ezr 3:4,5. Now that they had received such great mercy from God that joyful feast was in a special manner seasonable. And now that they were beginning to settle in their cities it might serve well to remind them of their fathers dwelling in tents in the wilderness. That feast also which had a peculiar reference to gospel times (as appears, Zec 14:18) was brought, in a special manner, into reputation, now that those times drew on. Of the services of this feast, which continued seven days and had peculiar sacrifices appointed, it is said that they did as the duty of every day required (see Nu 29:13-38, etc.), Verbum die in die suo—the word, or matter, of the day in its day (so it is in the original)—a phrase that has become proverbial with those that have used themselves to scripture-language. If the feast of tabernacles was a figure of a gospel conversation, in respect of continual weanedness from the world and joy in God, we may infer that it concerns us all to do the work of the day in its day, according as the duty of the day requires, that is, (1.) We must improve time, by finding some business to do every day that will turn to a good account. (2.) We must improve opportunity, by accommodating ourselves to that which is the proper business of the present day. Every thing is beautiful in its season. The tenth day of this month was the day of atonement, a solemn day, and very seasonable now: it is very probable that they observed it, yet it is not mentioned, nor indeed in all the Old Testament do I remember the least mention of the observance of that day; as if it were enough that we have the law of it in Le 16:1-34, and the gospel of it, which was the chief intention of it, in the New Testament.
4. They offered every man's free-will offering, Ezr 3:5. The law required much, but they brought more; for, though they had little wealth to support the expense of their sacrifices, they had much zeal, and, we may suppose, spared at their own tables that they might plentifully supply God's altar. Happy are those that bring with them out of the furnace of affliction such a holy heat as this.
IV. The preparation they made for the building of the temple, Ezr 3:7. This they applied themselves immediately to; for, while we do what we can, we must still be aiming to do more and better. Tyre and Sidon must now, as of old, furnish them with workmen, and Lebanon with timber, orders for both which they had from Cyrus. What God calls us to we may depend upon his providence to furnish us for.
8-13
The Foundation of the Temple Laid (535 BC)
简体中文
圣殿的根基立定（公元前535年）
⁸ 百姓到了耶路撒冷神的殿，第二年第二月，撒拉铁的儿子所罗巴伯、约萨达的儿子耶书亚和其余的弟兄——就是祭司和利未人，并一切从被掳之地上耶路撒冷的人，都兴工；又派利未人，从二十岁以外的，督理耶和华殿的工程。 ⁹ 于是耶书亚和他的众子、并他的弟兄，甲篾和他的众子，犹大的众子，都一同站立，督理神殿中作工的人；还有希拿达的众子、并他们的众子和弟兄利未人。 ¹⁰ 工匠立耶和华殿根基的时候，祭司皆穿礼服吹号，亚萨的子孙利未人敲钹，照以色列王大卫所定的例，赞美耶和华。 ¹¹ 他们彼此唱和，赞美称谢耶和华，说：他本为善，他向以色列所施的慈爱永远长存。他们赞美耶和华的时候，众民大声呼喊，因为耶和华殿的根基已经定立。 ¹² 然而有许多祭司、利未人和族长，就是从前见过旧殿的老年人，现在亲眼看见立这殿的根基，便大声哭号；也有许多人大声欢呼， ¹³ 以致百姓不能分辨欢呼的声音和哭号的声音，因为众民大声呼喊，声音听见甚远。
归回的犹太人对于是否建造圣殿并无争论；那事当立即决定，并速速去作；他们若没有这神同在的凭据、没有他名号的所在，在故土上还能得着甚么安慰呢？所以我们在此有这善工开始的记载。请留意：
I. 何时开工——第二年第二月，一年季节一允许便立刻开工（拉三8），也是他们守完逾越节的庄重之礼之后。他们用去不过半年多的时间预备场地和材料；他们的心在此何等迫切。请注意：凡有善工要作，我们的智慧就是尽快着手，不失时机，纵然预见其中有难处和反对。如此我们就向此工承担，也使神为我们而承担。善始（我们说）便是半成。
II. 谁开始此工——所罗巴伯、耶书亚和他们的弟兄。当官长、传道人和百姓都为此热心，并在各自的位置上同心推进，神的工作就必进行得顺利。赐他们同心从事此役的乃是神；这是好兆头。
III. 谁受雇来推进。他们派利未人督理工程（拉三8），他们是借着督理作工的人（拉三9），并以好而安慰的话语坚固他们的手。请注意：自己不作工的人，仍可借着激发和鼓励作工之人而效大用。
IV. 立圣殿根基之时神如何受赞美（拉三10、11）；摩西所定的祭司吹号，大卫所定的利未人敲钹，合成一场乐曲，不是为悦耳，而是为辅助歌唱那永存不朽的赞美诗——这诗永不过时，我们的舌也永不失调——神本为善，他的慈爱永远长存——这是诗篇一百三十六篇1-26节副歌。愿一切怜悯的溪流都上溯到源头。无论我们处境如何，不论忧愁恐惧有多少，都当承认神是良善的；不论何事失效，他的怜悯总不失效。这诗当带着应用来唱，如此处所作：不仅他的怜悯永远长存，更是向以色列永远长存——以色列在异邦为奴之时，在故土作客旅之时。无论如何，神向以色列是善的（诗七十三1），向我们也是善的。教会的事工看似已死，却得以复兴，当归于神怜悯的长存——教会正是因此才得以存立。
V. 百姓如何受感。这次场合上各种感情奇妙地交织在一起。神百姓中各有不同的意见，各人按自己的情怀表达出来，但他们彼此并无不和，心并未因此疏远，共同的事工也未因此受阻。1. 那些只知没有圣殿之苦的人，看见仅仅一座根基立下，便大声欢呼赞美主（拉三11）。在他们眼中，连这根基也显得伟大，如同死而复活；对他们饥渴的灵魂而言，这是甜蜜。他们呼喊，以致声音听见甚远。请注意：我们当为怜悯的开始而感恩，即使尚未达到其成全；在长久的荒废之后，一座殿的根基必成为每个忠信以色列人的喜乐之源。2. 那些记得所罗门所建第一殿之荣耀的人，想到这殿在各方面很可能都不及它——或许在尺寸上，更在富丽堂皇上必不及——便大声哭号（拉三12）。我们若从约雅敬第四年（即第一次被掳）算起，圣殿被毁至今约52年；若从耶哥尼雅被掳算起，则不过50年。所以许多活着的人都曾见过它矗立之时；被掳之人能有许多祭司和利未人寿命延长，实在是大怜悯——他们能告诉这些人他们自己所记得的耶路撒冷的荣耀，以激发他们归回。这些人为此殿与前殿之间的差距而哀痛。并且：（1）这有几分理由；他们若将眼泪导入正途，为那导致这愁苦变化的罪而哀哭，便是好的。罪污损任何教会或民族的荣耀；当他们发现自己衰微低落时，罪必须承担其咎。（2）然而将这些眼泪与大众的喜乐相混，以致给喜乐蒙上阴影，便是他们的软弱了。他们藐视微小之事的日子，因所享之福不如祖先之多而忘恩——虽然这福已远超他们所配得的。在公众喜乐的和谐之中，不要让我们作不和谐的琴弦。他们在此给百姓所加的灰心，更因他们是祭司和利未人而加重——他们本当知道并教导别人如何在不同的护理之下受当受之感，不可让对往日患难的回忆淹没对今日怜悯的体会。此处忧喜交织，正是这世界的写照。有人在喜乐之河沐浴，有人却在眼泪之洪中灭顶。在天上众人都唱，无人叹；在地狱里众人都哭号哀痛，无人欢乐；但在地上我们几乎分辨不出欢呼的声音和哭号的声音。让我们学会与喜乐的人同乐，与哀哭的人同哭；我们自己也要喜乐如同不喜乐，哀哭如同不哀哭。
英文原文
The Foundation of the Temple Laid (535 BC)
⁸ Now in the second year of their coming unto the house of God at Jerusalem, in the second month, began Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak, and the remnant of their brethren the priests and the Levites, and all they that were come out of the captivity unto Jerusalem; and appointed the Levites, from twenty years old and upward, to set forward the work of the house of the LORD.
⁹ Then stood Jeshua with his sons and his brethren, Kadmiel and his sons, the sons of Judah, together, to set forward the workmen in the house of God: the sons of Henadad, with their sons and their brethren the Levites.
¹⁰ And when the builders laid the foundation of the temple of the LORD, they set the priests in their apparel with trumpets, and the Levites the sons of Asaph with cymbals, to praise the LORD, after the ordinance of David king of Israel.
¹¹ And they sang together by course in praising and giving thanks unto the LORD; because he is good, for his mercy endureth for ever toward Israel. And all the people shouted with a great shout, when they praised the LORD, because the foundation of the house of the LORD was laid.
¹² But many of the priests and Levites and chief of the fathers, who were ancient men, that had seen the first house, when the foundation of this house was laid before their eyes, wept with a loud voice; and many shouted aloud for joy:
¹³ So that the people could not discern the noise of the shout of joy from the noise of the weeping of the people: for the people shouted with a loud shout, and the noise was heard afar off.
There was no dispute among the returned Jews whether they should build the temple or no; that was immediately resolved on, and that it should be done with all speed; what comfort could they take in their own land if they had not that token of God's presence with them and the record of his name among them? We have here therefore an account of the beginning of that good work. Observe,
I. When it was begun-in the second month of the second year, as soon as ever the season of the year would permit (Ezr 3:8), and when they had ended the solemnities of the passover. They took little more than half a year for making preparation of the ground and materials; so much were their hearts upon it. Note, When any good work is to be done it will be our wisdom to set about it quickly, and not to lose time, yea, though we foresee difficulty and opposition in it. Thus we engage ourselves to it, and engage God for us. Well begun (we say) is half ended.
II. Who began it—Zerubbabel, and Jeshua, and their brethren. Then the work of God is likely to go on well when magistrates, ministers, and people, are hearty for it, and agree in their places to promote it. It was God that gave them one heart for this service, and it boded well.
III. Who were employed to further it. They appointed the Levites to set forward the work (Ezr 3:8), and they did it by setting forward the workmen (Ezr 3:9), and strengthening their hands with good and comfortable words. Note, Those that do not work themselves may yet do good service by quickening and encouraging those that do work.
IV. How God was praised at the laying of the foundation of the temple (Ezr 3:10,11); the priests with the trumpets appointed by Moses, and the Levites with the cymbals appointed by David, made up a concert of music, not to please the ear, but to assist the singing of that everlasting hymn which will never be out of date, and to which our tongues should never be out of tune, God is good, and his mercy endureth for ever, the burden of Ps 136:1-26 Let all the streams of mercy be traced up to the fountain. Whatever our condition is, how many soever our griefs and fears, let it be owned that God is good; and, whatever fails, that his mercy fails not. Let this be sung with application, as here; not only his mercy endures for ever, but it endures for ever towards Israel, Israel when captives in a strange land and strangers in their own land. However it be, yet God is good to Israel (Ps 73:1), good to us. Let the reviving of the church's interests, when they seemed dead, be ascribed to the continuance of God's mercy for ever, for therefore the church continues.
V. How the people were affected. A remarkable mixture of various affections there was upon this occasion. Different sentiments there were among the people of God, and each expressed himself according to his sentiments, and yet there was no disagreement among them, their minds were not alienated from each other nor the common concern retarded by it. 1. Those that only knew the misery of having no temple at all praised the Lord with shouts of joy when they saw but the foundation of one laid, Ezr 3:11. To them even this foundation seemed great, and was as life from the dead; to their hungry souls even this was sweet. They shouted, so that the noise was heard afar off. Note, We ought to be thankful for the beginnings of mercy, though we have not yet come to the perfection of it; and the foundations of a temple, after long desolations, cannot but be fountains of joy to every faithful Israelite. 2. Those that remembered the glory of the first temple which Solomon built, and considered how far this was likely to be inferior to that, perhaps in dimensions, certainly in magnificence and sumptuousness, wept with a loud voice, Ezr 3:12. If we date the captivity with the first, from the fourth of Jehoiakim, it was about fifty-two years since the temple was burnt; if from Jeconiah's captivity, it was but fifty-nine. So that many now alive might remember it standing; and a great mercy it was to the captives that they had the lives of so many of their priests and Levites lengthened out, who could tell them what they themselves remembered of the glory of Jerusalem, to quicken them in their return. These lamented the disproportion between this temple and the former. And, (1.) There was some reason for it; and if they turned their tears into the right channel, and bewailed the sin that was the cause of this melancholy change, they did well. Sin sullies the glory of any church or people, and, when they find themselves diminished and brought low, that must bear the blame. (2.) Yet it was their infirmity to mingle those tears with the common joys and so to cast a damp upon them. They despised the day of small things, and were unthankful for the good they enjoyed, because it was not so much as their ancestors had, though it was much more than they deserved. In the harmony of public joys, let not us be jarring strings. It was an aggravation of the discouragement they hereby gave to the people that they were priests and Levites, who should have known and taught others how to be duly affected under various providences, and not to let the remembrance of former afflictions drown the sense of present mercies. This mixture of sorrow and joy here is a representation of this world. Some are bathing in rivers of joy, while others are drowned in floods of tears. In heaven all are singing, and none sighing; in hell all are weeping and wailing, and none rejoicing; but here on earth we can scarcely discern the shouts of joy from the noise of the weeping. Let us learn to rejoice with those that do rejoice and weep with those that weep, and ourselves to rejoice as though we rejoiced not, and weep as though we wept not.
前章末尾我们看见以色列人各归本城，然而不难想象他们的境况何等荒凉：田地荒芜，城邑倾圮，百废待兴；本章则记载他们及早着手在他们中间复兴信仰。他们如此立好了根基，从正确的起点开始其工。I. 他们筑起祭坛，在其上献祭，守节期，并为重建圣殿而奉献，拉3:1-7。II. 他们以喜乐与悲伤交织之情为圣殿立基，拉3:8-13。这正是"微小之事的日子"（亚4:10），却不可藐视。