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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.
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The Explanation of the Law (444 BC)
繁體中文
律法的講解（公元前444年）
¹ 到了七月，以色列人住在自己的城裏。那時，他們如同一人聚集在水門前的寬闊處，請文士以斯拉將耶和華藉摩西吩咐以色列人的律法書帶來。
² 七月初一日，祭司以斯拉將律法書帶到聽了能明白的男女會眾面前。
³ 他在水門前的寬闊處，從清早到晌午，在眾男女和聽了能明白的人面前讀這律法書。眾民側耳而聽。
⁴ 文士以斯拉站在為這事特備的木臺上。瑪他提雅、示瑪、亞奈雅、烏利亞、希勒家和瑪西雅站在他的右邊；毗大雅、米沙利、瑪基雅、哈順、哈拔大拿、撒迦利亞和米書蘭站在他的左邊。
⁵ 以斯拉站在眾民以上，在眾民眼前展開這書。他一展開，眾民就都站起來。
⁶ 以斯拉稱頌耶和華至大的神。眾民都舉手應聲說：阿們！阿們！又低頭，面伏于地，敬拜耶和華。
⁷ 耶書亞、巴尼、示利比雅、雅憫、亞谷、沙比太、何細雅、瑪西雅、基利他、亞撒利雅、約撒拔、哈難、毗萊雅和利未人使百姓明白律法。百姓都站在自己的地方。
⁸ 他們念神的律法書，講明意思，使百姓明白所念的。
此處記載了一次莊嚴的宗教聚會，以及在這聚會中所成就的善工——為着神的榮耀和教會的造就。
第一，聚會的時間是「七月初一日」（Ne 8:2）。那是「吹角節」的日子，被稱為安息日，他們當有「聖會」（利 23:24，民 29:1）。但不僅如此：正是在那一日，他們從被擄歸回後設立了祭壇，開始獻燔祭——這是當時在世許多人所記得的近期恩典；為了感恩地记念這事，他們大概自此以後就以格外莊嚴的方式守這節。新鮮的、我們自己曾親眼見證的神恩惠，應當是、也通常是最感人肺腑的。
第二，地點是在「水門前的寬闊處」（Ne 8:1），一條寬闊的街道，能容納如此大的群眾——這是聖殿的院子所不能的；因為此時聖殿大概沒有建造到所羅門時代那麼大。祭物只可在聖殿門口獻上，但禱告、讚美和講道，是、也一直是同樣可以在一個地方或在另一個地方一樣蒙悅納地進行的宗教事奉。這會眾如此在城市街道上聚集，無疑神是與他們同在的。
第三，聚集的人是所有的百姓，他們不是被迫而來，而是出于共同的同意「如同一人」自動聚集：不但男人來了，連女人和孩童也來了——凡能明白所聽之話的都來了。家主當帶着家人來到對神的公開敬拜。女人和孩童也有靈魂要拯救，因此當關心認識神的話語並殷勤使用知識和恩典的方法。小孩子隨着理智的增長，當在宗教的操練中受栽培。
第四，這聚會的主席是祭司以斯拉；他在這事奉中主持。像他那樣在神的律法上如此熟練的文士，最適合講解和傳講。1. 他蒙召從事這服事是非常清楚的；因為他既作祭司有職任，又作文士有資格，「百姓就請他將律法書帶來」讀給他們聽（Ne 8:1）。神給了他能力和權柄，然後百姓給了他機會和邀請。知識是屬靈的施捨，有能力的人當給每一個需要的人，給每一個求的人。2. 他的位置非常方便。他站在一個木臺或木塔上，原文是「為這話而造」的——就是「為傳講話語而造」的——使他所說的能更得體地傳達，也更容易聽見，使聽眾的眼睛能看着他，這也會吸引他們的注意力，如路 4:20 所記。3. 他有幾位助手。其中有些站在他旁邊（Ne 8:4），右邊六位，左邊七位：要麼他的講臺設計得可以讓他們全部排成一行，如同在走廊中（但這樣就不大可能被稱為「塔」），要麼他們有低一級的書桌。有人認為，他指定他們在他疲倦時誦讀；至少他帶他們作陪審，是在百姓面前給他們尊榮，為日後他們被任用于同樣的服事做準備。另一些在 Ne 8:7 提到的人，似乎同時在附近別處被任用，向那些聽不見以斯拉聲音的人誦讀和講解。這些人也是十三位祭司，他們的「嘴唇當存記知識」（瑪 2:7）。一個民族能有善于教導的傳道人供應，這是極大的恩惠。以斯拉有這樣的助手是有福的，他們有以斯拉這樣的引導者也是有福的。
第五，在這聚會中所進行的宗教操練不是禮儀性的，而是道德性的——禱告和講道。以斯拉作為聚會的主席：1. 作百姓向神的出口，他們熱切地與他聯合（Ne 8:6）。他稱頌耶和華為至大的神，藉着讚美他的完全和祈求他的恩惠來尊榮他；百姓為表示他們在禱告和讚美上與他一致，就說「阿們，阿們」，「舉手」表示他們的心向著神、一切的盼望都从他而来，又「低頭」表示對他的敬畏和順服。如此，我們當敬拜神、向他獻上自己，當我們將要讀和聽神的話語之時，如同那些在神的話語中看見神非常偉大、非常美好的人。2. 作神向百姓的出口，他們留心地聽。這是這莊嚴聚會的首要事務，當留意：（1）「以斯拉將律法帶到會眾面前」（Ne 8:2）。他已設法為自己預備了最好、最準確的律法抄本；他為自己使用和滿足而保存的，如今帶出來，如同好管家從庫中取出新舊的東西，為教會的益處。當留意：[1] 律法書不可只限于文士的書房中，而當帶到會眾面前，用自己的語言讀給他們聽。[2] 傳道人上講臺時，當帶着他們的聖經；以斯拉如此行；他們必須從那裏汲取知識，也必須照着那準則講說，並表明自己是如此行。見代下 17:9。（2）他在「眾民眼前」極其恭敬莊嚴地展開書卷（Ne 8:5）。他帶書出來，意識到神將這書賜給他們的極大恩惠；他展開書卷，意識到神允許他們閱讀的恩惠——這不是關閉的泉源、封住的源頭。「拿了書卷，揭開了印」，我們看到是以歡喜讚美來慶祝的（啟 5:9）。讓我們學習以莊嚴的停頓和間歇來開始宗教的服事，而不是倉促從事；讓我們思想，當我們拿起神的書卷、展開它的時候，我們在做甚麼，照樣當我們跪下禱告的時候；我們所做的當慎重其事（傳 5:1）。（3）他和其他人在律法書中誦讀，「從清早到晌午」（Ne 8:3），他們「念得清楚」（Ne 8:8）。在宗教聚會中誦讀聖經是神的制度，藉此他得着尊榮，他的教會得着造就。在特別的場合，我們當願意一連幾個小時聆聽神的話語的誦讀和講解：此處所記的人如此花了六小時。讓讀和傳講話語的人也學習清楚地傳達，如同明白自己所說、自己受感動的人，也願意使聽的人能明白、記住並同樣受感動。「人若聖潔地吞吃，就是網羅。」（4）他們將所讀的加以講解，說明其中的用意和含義，以及當如何應用；他們用別的話「講明意思」，好「使百姓明白所念的」（Ne 8:7-8）。當留意：[1] 聽道的人必須明白所聽的道，否則對他們不過是空洞的聲音（太 24:15）。[2] 因此，作教師的人有責任解釋神的話，並講明其中的意義。「你明白所讀的嗎？」以及「這一切你們都明白了嗎？」是向聽眾提出的問題；但「沒有人指教我，怎能明白呢？」也是聽眾向教師提出的同樣恰當的問題（徒 8:30-31）。誦讀是好的，傳講也是好的，但講解將誦讀和傳講結合起來，使誦讀更加易懂，使傳講更有說服力。（5）當話語被誦讀和講解給百姓時，百姓的舉止非常得體。[1] 極其恭敬。以斯拉展開書卷時，眾民「都站起來」（Ne 8:5），藉此對以斯拉和他所要讀的話語表示尊敬。僕人當在主人對他們說話時站着，以尊榮主人，並表示樂意遵命。[2] 極其安定和鎮定。他們「站在自己的地方」（Ne 8:7）；幾位傳道人在彼此相距不遠的地方誦讀和講解，而百姓中每人都守住自己的崗位，不是先聽這個、再聽那個，加以評頭論足，而是站在自己的地方，既不打擾別人，自己也不受打擾。[3] 極其留心，心思緊貼：「眾民側耳而聽」（Ne 8:3），他們的耳朵如同被鏈子拴在律法書上；他們樂意聽，注意每一個字。神的話語當得着留心，也配得留心。我們若因疏忽在聆聽時讓許多溜走，就有危險在聆聽之後因忘記而讓全部溜走。
⁹ 省長尼希米和祭司文士以斯拉，並教導百姓的利未人，對眾民說：今日是耶和華你們神的聖日，不要悲哀哭泣。這是因為眾民聽見律法書上的話都哭了。
¹⁰ 又對他們說：你們去吃肥美的，喝甘甜的，有不能預備的就分給他，因為今日是我們主的聖日。你們不要憂愁，因靠耶和華而得的喜樂是你們的力量。
¹¹ 于是利未人使眾民靜默，說：今日是聖日，不要作聲，不要憂愁。
¹² 眾民都去吃喝，也分給人，大大快樂，因為他們明白所教訓他們的話。
我們在此可以看到：
第一，百姓如何因所聽的律法書的話而受傷。律法是叫人死，是說威嚇的話，向人顯明他們的罪，以及因罪而來的悲慘和危險，又向一切不盡每一樣本分的人發出咒詛的雷聲。因此當他們聽見時，「都哭了」（Ne 8:9）：這是他們的心柔軟的好標記，如同約西亞聽見律法書的話時一樣。他們哭了，想到自己如何得罪了神，又因為屢次違背律法而使自己陷入危險；有人哭了，眾人就都哭了，因為他們都在神面前看見自己有罪。
第二，他們如何因對他們所說的平安的話而得醫治和安慰。他們如此被神的話所感動，並領受了其中的印象，這是好的；但他們不可過度沉溺于哀傷，尤其在此時，因為這日是歸耶和華為聖的；這是莊嚴的節期之一，他們有責任在其中歡喜；即使是為罪的憂傷，也不可阻礙我們在神裏面的喜樂，而當引導我們進入其中，為之預備。
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聚會的主席們努力安撫他們、鼓勵他們。如今尼希米在本章被引入——他先前沒有出現；他注意到百姓的哭泣。以斯拉看到他們如此被神的話感動很高興，但尼希米向他指出，以斯拉也同意這想法，認為此時不宜如此。這日是聖的（被稱為「安息日」，利 23:24），因此當以喜樂讚美來慶祝，不像「刻苦己心的日子」。（1）他們禁止百姓「悲哀哭泣」（Ne 8:9）：「你們不要憂愁」（Ne 8:10）；「今日是聖日，不要作聲，不要憂愁」（Ne 8:11）。凡事都有定期，各按其時成為美好；正如我們不可在「神呼召哀哭」時歡喜，照樣我們也不可在神給我們理由歡喜時恐嚇自己、使自己痛苦。即使是為罪的憂傷，也不可過度到阻礙我們在神裏面的喜樂和他服事中的暢快。（2）他們吩咐他們表現出喜樂，穿上「讚美衣代替憂傷之靈」。他們允許他們以喜樂的標記設宴，吃比平日更好的，喝更好的，「吃肥美的，喝甘甜的」；但必須：[1] 對窮人有恩慈：「有不能預備的就分給他，使你們的富餘可以補他的不足，使他可以與你們一同歡喜。」基督吩咐設宴的人邀請貧窮的鄰舍（路 14:13）。但這尤其是宗教節期的本分，正如宗教禁食的本分一樣：「把心向饑餓的人舒展」（賽 58:7,10）。神的豐盛當使我們慷慨。許多人自己吃到過量的肥美甘甜，卻從不給窮人一分，甚至連碎渣也不給——他們可以在財主和拉撒路的比喻中讀到自己的結局（路 16:19-31）。但他們不知道，或不想，神賜他們產業是為了甚麼。當留意，我們不可只給那些自己來的人，也當送到那些不在眼前的人那裏。「寬宏的人籌畫寬宏的事」，並尋找施捨的對象。[2] 必須帶着敬虔和虔誠：「靠耶和華而得的喜樂是你們的力量。」不可是屬肉體、感官的喜樂，而當是聖潔屬靈的——「靠耶和華而得的喜樂」——就是在神的美善中的喜樂，在神恩典的管理和引導之下的喜樂，是從我們在神的愛和恩寵中的分以及他恩寵的憑據而生的喜樂。「這喜樂將是你們的力量，所以當激發它；這喜樂將是你們的力量：第一，為履行節期的其他本分。」我們在宗教的操練中越喜樂，就越在其中豐盛。「第二，為一切你們所當行、與所讀的律法相符的事。」聖潔的喜樂將是我們順命之輪的潤滑油。「第三，為抵擋那些謀害你們的仇敵。」靠耶和華而得的喜樂必裝備我們抵擋屬靈仇敵的攻擊，又使我們的口對試探者以其鉤餌所誘的享樂失去胃口。
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會眾順從所給的指示。他們的哭泣被「止住」（Ne 8:11），他們「大大快樂」（Ne 8:12）。當留意，我們當常常對每一種情感有這樣的掌控——無論它如何爆發，當我們確信它不合理或不合時之時，就能很快地加以約束和收回。「那能這樣管轄自己心的，勝過取城的人。」當留意：（1）他們哭了之後就歡喜。聖潔的哀哭為聖潔的歡笑開路；「流淚撒種的，必歡呼收割」；那些因話語的責備而戰兢的人，可以在話語的安慰中誇勝。（2）他們喜樂的根據非常好。他們歡喜，不是因為有肥美可吃、有甘甜可喝，有許多良伴，而是因為他們「明白了所教訓他們的話」。當留意：[1] 身邊有聖經，以及幫助明白聖經的輔助，是極大的恩惠，我們有充份的理由為之歡喜。聖經和傳道人是神以色列人的喜樂。[2] 我們越明白神的話語，就越多在其中找到安慰；因為患難的黑暗來自無知和錯誤的黑暗。當話語初次宣告給他們時，他們哭了；但當他們明白了，就歡喜——因為他們終于發現了賜給悔改和改革之人的寶貴應許，因此在以色列中仍有盼望。
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.
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The Joy of the People (444 BC)
繁體中文
百姓的喜樂 (444 BC)
¹³ 次日，眾民的族長、祭司和利未人，都聚集到文士以斯拉那裏，要留心聽律法上的話。
¹⁴ 他們見律法上寫着，耶和華藉摩西吩咐以色列人，要在第七月節期住在棚裏，
¹⁵ 並要在各城和耶路撒冷宣傳報告說：你們當上山去，將橄欖樹、松樹、番石榴樹、棕樹和茂密樹的枝子取來，照着所寫的搭棚。
¹⁶ 於是百姓出去取了樹枝來，各人在自己房頂上、院內，或神殿的院內，水門的寬闊處，以法蓮門的寬闊處搭棚。
¹⁷ 被擄歸回的會眾就搭棚住在其中。從嫩的兒子約書亞的時候直到這日，以色列人沒有這樣行。於是眾人大大喜樂。
¹⁸ 從頭一天直到末一天，以斯拉每日念神的律法書。他們守節七日，第八日照例有嚴肅會。
我們在這裏看到：
I. 百姓重新殷勤地聽道。他們已花了整整一天的大部分時間禱告和聽道，卻絲毫不覺得這新月和安息日枯燥乏味；第二天雖不是節期，他們中的首領們卻又聚到以斯拉那裏聽他講解（尼8:13）。他們發現這比任何世俗的享樂或利益都更令人喜樂、更為有益。請注意，我們越與神的話語相交，若正確理解並受其感動，便越渴望與它相交，越想在認識上長進，說：你的言語在我上膛何等甘美！那明白聖經的人，仍會渴望更加明白。如今連祭司和利未人自己也帶着百姓的首領到以斯拉——那位解經大家——那裏，要明白律法上的話，或如旁註所譯，好在律法的話語上教訓人；他們先來受教，好有資格教導別人。請注意：1. 第一天，以斯拉的謙卑使他們坐在他的左右，作與他同工的教師（尼8:4、7）；如今到了第二天，他們既經過試驗，比以往更清楚自己的不足和以斯拉的卓越，便因謙卑而坐在以斯拉腳前，作他的門徒。2. 那要教導別人的，自己必須先領受教訓。祭司和利未人必須先受教，然後才教導。
II. 百姓既在某一件具體的事上明白了自己的本分，便立刻遵行神的話。以斯拉大概按照他手中神所賜的智慧（拉7:25），在七月初二他們向他求問律法時，讀了關乎當月節期的律法，其中包括住棚節的律法（利23:34；申16:13）。傳道人當傳講不僅真實美好、更是合乎時宜的道，指引人在當日做當日的工。1. 重新查考住棚節的神聖定規（尼8:14-15）。他們在律法上找到了關乎這節期的命令。殷勤查考聖經的人，必在其中找到自己遺忘或未曾充分留意的事。住棚節是記念他們在曠野住帳棚的日子，預表我們在世上如住帳棚的狀態，也是福音教會聖潔喜樂的預表。萬民歸信基督，便以這節期為喻來預言（亞14:16）；他們要來守住棚節，因為在此沒有常存的城。這節期當在各城宣揚宣告。百姓要親自去取樹枝（耶路撒冷的人從橄欖山取來），用它們搭棚或涼亭，在節期內住宿其中（在天氣許可的範圍內）並歡樂。2. 這定規被人虔誠地遵守了（尼8:16-17）。我們惟有照着律法上所寫的去行，惟有在疏忽之後重新振興當盡的本分，才是可蒙悅納、有益處地讀經聽道。（1）他們遵守了禮儀：他們住在棚裏——祭司和利未人在殿中院內搭棚；自己有房屋的，在房頂上或院內搭棚；沒有這等便利的，便在街上搭棚。這節期往常也有遵守（代下5:3；拉3:4），但自約書亞時代以來，從未如此隆重。那時他們初入迦南安居，如今他們重新在迦南定居。那捨不得暫離自家、不肯順服神的條例或護理的人，實在是太愛自己的房屋了。（2）他們也注重實質，否則禮儀無論多麼有意義，也歸於虛空。[1] 他們存着喜樂的心去做，存着極大的喜樂，因神和祂向他們所施的恩惠而歡欣。他們一切聖潔的節期，尤其是這節期，都當以喜樂來慶祝，這既大大榮耀神，又能激勵他們自己事奉神。[2] 他們在節期的所有日子裏都參加讀經和講解（尼8:18）。他們善用閒暇時間做這善工。空閒的時光，再沒有比研讀聖經、與聖經相交更好的用途了。神曾吩咐在住棚節每七年念一次律法。今年是否就是當履行這事的豁免年（申31:10-11），經上沒有明說；無論如何，他們在節期的所有日子裏都從事這善工，第八天有嚴肅會，照神所吩咐的，於本月二十二日結束了慶典，卻沒有散去，因為二十四日又被定為禁食禱告的日子。聖潔的喜樂不會使我們不願為罪憂傷，正如為罪憂傷不會使我們失去聖潔的喜樂。
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從巴比倫上來，然而我們在此看到他所做的一件善工——這工本可以早做，卻直到尼希米來到才做成。尼希米雖然不如以斯拉那樣博學、那樣精通神的律法書，卻是一個更為活潑積極的人。他的熱心激發了以斯拉的學識，于是成就了大事，正如我們在此所看到的。本章記述：第一，律法的公開莊嚴宣讀與講解，Ne 8:1-8。第二，百姓在那場合受吩咐當表達的喜樂，Ne 8:9-12。第三，按照律法莊嚴地守住棚節，Ne 8:13-18。