We shall conclude the study of the book of Ezra and begin the book of Nehemiah of
the Old Testament this week.
(1) Try to recall yesterday’s reflection and see why Ezra was so deeply distressed by the sin of the people? Why did this sin of the people distress him so seriously and grievously? Why do you think the people would weep so bitterly as well?
(2) What have you learned about what needs to happen if a revival is to happen?
(3) The prayer of Ezra was obviously made in public and was heard by the people:
a. How did he end his prayer in 9:14-15?
b. How did Shecaniah (probably one of the leaders) respond to his open-ended prayer?
(4) Why did Shecaniah think that there was still hope for Israel?
a. What did he propose to do?
b. Do you think the proposed drastic action was a must?
c. Was it really doable? Why or why not?
(5) As much as Ezra was an official of Persia and returned as a learned and well-respected teacher of the Law, how important was it to have a local leader to propose such a drastic measure instead of Ezra (in fact he only recently returned to Jerusalem, his first visit since his birth)?
(6) Now, with virtually all leaders taking an oath to affirm this decision, what did Ezra do according to v. 6? How important was his action?
(7) The ensuing proclamation appeared to be a legal document that could be enforced:
a. Why did Ezra have to assemble all the people in Jerusalem?
b. What “penalty” did he use to force them to come?
(8) As the people gathered in Jerusalem, the Bible describes the emotions of the people as being distressed by the occasion and the rain. The marrying of foreign wives was certainly wrong and illegal, according to the Law of Moses, but the expulsion of the wives and their children would certainly bring about great turmoil to many families. If you happened to be one of the offenders, how hard would this decision be? What then would cause you to decide to follow the order?
(9) Pause and reflect on the main message to you today. How may you apply it to your life?
本週我們會完成研讀以斯拉記，並開始研讀尼希米記。請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
(1) 請翻到昨天的默想，重溫為何以斯拉為以色列人的罪這樣痛心？為何他這樣嚴重的看這罪？為何百姓會同時這樣的戰兢？
(2) 如果今天我們渴望復興，先決條件是什麼？
(3) 以斯拉公開的禱告應是百姓都聽到的：
a. 他的禱告在9:14-15以什麼話作結束？
b. 示迦尼(相信是領袖之一) 怎樣回應他的禱告？
(4) 為何示迦尼相信以色列尚有希望呢？
a. 他有什麼提議？
b. 這樣徹底的舉動是否必需的？
c. 是否真的能實行出來嗎？為什麼？
(5) 雖然以斯拉是波斯的官員，也是眾人敬重的律法師，然而他仍屬剛剛從外地回耶路撒冷的：這徹底除罪的提議，現出自一位本地領袖的口，有什麼重要之處？
(6) 既然眾領袖已起誓遵從，為何以斯拉仍進(聖殿的) 內屋禁食、悲傷？他這樣做的重要性何在？
(7) 所下的通告相信應是法律的公文：
a. 以斯拉為何要召聚全民到耶路撒冷？
b. 為何要定下抄家這樣嚴重的刑罰？
(8) 群眾為何是戰兢的聚集？娶外邦女子固然是錯，更是干犯律法，但休妻並趕逐兒女豈不產生家庭極大的動盪？如果你是干犯了這律法條例的人，作這個決定容易嗎？是什麼會給你力量去遵從以斯拉的吩咐？
(9) 請停下來思想今日對你主要的提醒是什麼？你可以怎樣應用在自己的生命中？
“Now let us make a covenant before our God to send away all these women and their children, in accordance with the counsel of my lord and of those who fear the commands of our God. Let it be done according to the Law.” (Ezr. 10:3)
The reformation under Ezra reached its climax in chapter ten as one of the leaders, Shecaniah, boldly suggested a most radical act of repentance—the sending away of all foreign women whom the people of God had married and the children born by them. Many modern-day Christians read such a radical act of repentance with disbelief, especially in view of the fact that the impacted children were innocent. Allow me to share Fensham’s insight in this respect:
“Foreign women were married contrary to the law of God. The marriages were illegal from the outset. The sending away of the women is to guard the exiles against continuation of an illegal act. With their foreign wives they lived in sin. It is thus clear from v. 4 that there is a strong legal background against which Shecaniah has formulated his proposal. The dividing line between the permissible and impermissible is strongly emphasized. Even the children born from illegal marriages must be sent away. This proposal is harsh in the light of modern Christian conceptions. Why should innocent children be punished? We must remember that the religious influence of the mothers on their children was regarded as the stumbling block. To keep the religion of the Lord pure was the one and only aim of Ezra and the returned exiles. As a small minority group, the repatriates lived in the Holy Land among a large population of influential people who were followers of various polytheistic religions. Against such a larger numbers they had to defend themselves and their religious identity. Thus the drastic measures are understandable.” (Fensham, Ezra & Nehemiah, 135)
As we learned from the expulsion of Hagar by Abraham, the Lord still looked after her and was merciful to her and her son. I believe that the rain delay was not accidental. It provided a less abrupt arrangement, so that the offenders could make proper arrangements to send their wives and children to homes, likely with adequate provisions for them. Also, it is not without precedent in the Bible that, in time, these gentile women and children would spend years under the teachings and worship of Yahweh, and so come to worship Him the rest of their lives. Ruth was one such example. The key teaching of this radical act of repentance, however, is the “must” of cutting all ties with our past sins—an attitude sorely lacking in modern-day Christians teachings.
「現在當與我們的神立約，休這一切的妻，離絕他們所生的，照著我主和那因神命令戰兢之人所議定的，按律法而行。」 (拉10:3)
以斯拉所開始的革新，現在到了高潮：其中的一位領袖示迦尼提出極徹底悔改的動議，就是要神的子民把所娶的外邦妻子休了，並離絕從她們而生的兒女。我們現代的信徒讀到這動議，不免有「太絕」之感；特別是想到那些兒女是無辜的。容許我與你們分享解經家Fensham就此的評語：
「娶外邦女子為妻是違反神律法的。這種婚姻一開始就是無效的。把這些婦女送走，是要叫這些被擄(歸回) 的人不再繼續這不合法的生活。與這些外邦女子同住，就是活在罪中。按第4節的記載，明顯地，示迦尼的建議是有律法的強烈根據。按著律法，什麼是可行和不可行的界定是清楚的被強調。甚至從這些不合法婚姻所生的都要離絕。以今天基督徒的眼光來看，這建議是過份的嚴峻。為何無辜的兒童要受懲罰？我們需要明白，母親對兒女的宗教影響是大忌。以斯拉和這些回歸的人惟一的目標是要保持對耶和華的敬拜的純一。當時，這些重回聖地的為數不多，卻住在眾多敬拜諸神的鄰居之中。他們是要在這人數眾多的鄰居中維護他們宗教信仰的身份。故此，這樣徹底的行動是可以了解的。」(Fensham, Ezra & Nehemiah, 135)
從舊約歷史中，讀到亞伯拉罕被迫趕逐夏甲的事上，我們看到神對夏甲的憐愛和對她兒子的看顧。我相信因雨而延誤立刻執行那趕逐的命令也非是偶然的。這樣，會給予每個犯這罪的家庭有較多時間，作好較妥善的安排後，才送走外邦的妻兒。聖經中也多有例子，記載一些外邦女子或孩童，因有機會接觸到耶和華的敬拜，而以祂為自己的神。路得是其中一個例子。
故此，這裡給我們極重要的教訓，就是悔罪是需要徹底的—要有斬草除根的心意與行動。這正是我們這時代所需要的信息！
(1) While the crowd appeared to be convicted by the words of Ezra (in 10:10-11), the rain had made any immediate action impossible:
a. What did they propose to Ezra?
b. What might be the benefit of such a delay in carrying out the actual expulsion of foreign wives and children?
(2) V. 15 is a difficult verse to understand: If the “leading priests and Levities and all Israel” all agreed with such act of repentance (10:5), and with v. 15 being the verse immediately following the proposal of vv. 12-14, it is likely that they opposed “this”—meaning the delay of action, but not the act of repentance and expulsion:
a. How long did the process take?
b. What might it signify?
(3) The list of those who married foreign women began with the priests among whom those of the high priestly family was first mentioned:
a. Why were they listed first?
b. According to Keil & Delitzsch:
“By comparing Ezra 2:36-39 (to the list of 18 priests here), we perceive that not one of the orders of priests who returned with Zerubbabel was free from participation in this transgression”: What can you deduce from such a comment and especially the reason why God called Ezra to return to Jerusalem?
(4) Following the list of priests and Levites (assistants to the priests), the lay offenders were also listed, 86 names in all. Presumably they followed the example of the priests in their repentance:
a. According to v. 19, what was involved in their act of repentance?
b. Look up Leviticus 5:14-16 to see what a guilt offering is: Why would such a transgression be seen as “unintentional”?
(5) As we come to the close of the book of Ezra, it would be helpful for you to briefly review the main course of events recorded in this book. What are the main lessons that you have learned from this book?
(6) What is the main message to you from this book and how may you apply it to your life?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
(1) 雖然群眾都被以斯拉的話 (10:10-11) 所感動，但大雨卻攔阻了這事的立即執行：
a. 他們作出什麼提議？
b. 不立刻執行有什麼好處？
(2) 10:15這一節是不容易了解的：反對者是不同意延遲執行，還是休妻的吩咐本身？似乎前者較合乎上文下理：
a. 這件事需要多少時間辦妥？
b. 這表明了什麼？
(3) 那些干犯這律法的名單，以大祭司的家族排先：
a. 有什麼重要性？
b. 按解經家Keil & Delitzsch說：「這裡(18個) 祭司的名字與2:36-39跟隨所羅巴伯回歸的名單相比，看來沒有一個祭司的家族是沒有干犯這律例的」。這樣看來，你可以看到神選召以斯拉回國的重要性嗎？
(4) 在祭司與利未人(即祭司助手) 的名單後，列出86個普通百姓的名字；他們都跟從前者的榜樣悔改：
a. 按第19節所言，這悔改的舉動包括了什麼？
b. 按利未記5:14-16的規條，這是「誤犯」的罪的贖愆祭：為何這罪算為「誤犯」呢？
(5) 今天，我們來到以斯拉記的終結，請翻閱你研讀這卷書的筆記，看看：
a. 這卷書所記載的主要大事包括什麼？
b. 這卷書的主要信息是什麼？
(6) 這卷書對你主要的提醒是什麼？你可以怎樣應用在自己的生命中？
“Among the descendants of the priests, the following had married foreign women...” (Ezr. 10:18)
From the reading of the list of names of those priests who married foreign women (18 in all), Keil and Delitzsch compared it with the initial list of those who returned with Zerubbabel and concluded that “not one of the orders of the priests who returned with Zerubbabel was free from participation in this transgression” (K&D, Ezra, 83). This certainly speaks to the gravity of the spiritual condition of these exiles.
They had returned with a sense of mission, being those whose hearts were moved by the Spirit of God (Ezr. 1:5). It was such a wonderful beginning. The older ones, especially, were so touched by the faithfulness of God that they wept loudly upon seeing the foundation of the second temple being laid (3:12-13). The fact that it was undoubtedly directed by the hands of God is unmistakable. How else can one explain the decree and help given by a gentile king to allow them to return to rebuild God’s temple, just as the prophet Jeremiah had predicted?
But at the first sign of opposition, it appeared that they had lost their steam and the rebuilding work was stalled for some 20 years. This in itself was a sin from which they should repent. Apparently, this stoppage had enabled them to channel their energy into rebuilding their homes and their businesses, that was, until God raised up prophets Haggai and Zechariah to warn and encourage them, and the building of temple was resumed and completed.
All should be well, shouldn’t it be? They had the temple, and the daily sacrifices, and then all the feasts, including Passover and the Day of Atonement, were being celebrated annually. But presumably, the teaching of the Law appeared to have been neglected after the death of the two prophets. In the ensuing 58 years, the people hardly knew the Law, except for the rituals. And many people, even including the priests within the high priestly families, married foreign women—likely women in the immediate Canaanite neighborhood—notoriously known for idol worship and intermarriage which was strictly forbidden by the Law of Moses.
It was against such a background that God sent both Ezra and Nehemiah back to Jerusalem. The result was a restoration of the centrality of the teaching and observance of the Law of Moses in the lives of the people. Yes, the expulsion of the foreign wives and children not only appeared to be harsh, it was harsh and radical indeed. But the result was—in the over 400 years leading up to the time of our Lord Jesus’ earthly appearance, the people appeared to have abandoned intermarriage with foreigners, and the land, as a result, was virtually void of idol worship. Quite a revival! But such a revival began with the genuine repentance of the leaders, especially the spiritual leaders—those within the high priestly family.
「在祭司中查出娶外邦女子為妻的，就是耶書亞的子孫約薩達的兒子，和他弟兄瑪西雅、以利以謝、雅立、基大利……」 (拉10:18)
解經家Keil & Delitzsch把那些娶外邦女子為妻的祭司名字，與當初跟隨所羅巴伯回歸的祭司家族的名字相比時，就說：「這裡(18個) 祭司的名字在與2:36-39跟隨所羅巴伯回歸的名單相比，看來沒有一個祭司的家族是沒有干犯這律例的」(K&D, Ezra, 83) 。這顯示出當時這些被擄歸回的以色列人的屬靈景況是極可憐的。
他們當初回來是帶著使命感的，是因心被神的靈所激動之故(拉1:5) 。這開始是何等的美好！那些年長的，曾見過舊殿的，在立殿的根基時，受感至大聲的哭號(3:12-13) 。這些都是神的手在運作的結果，這是不用置疑的！若非神自己在作工，何來會有外邦王自動容許他們回國建殿，並加以援助，而且早有先知預言此事！
可惜的是，一遇到敵人的反對，他們就洩了氣，甚至「手輭」(4:4) ，停工足足二十年。這事本身是他們應該悔改的罪。在這停頓的二十年間他們努力的自建家園與事職，直至神興起先知哈該和撒迦利亞來勸勉(其實更是責備) 他們。終於他們重新起來建殿，並得以完成。
既有聖殿，一切應該是回復正常，對不對？既有聖殿的敬拜、早晚的獻祭，加上逾越節和贖罪日等重要節期的遵守，他們應該是恢復與神的關係。誰知，似乎在兩位先知去世後，他們缺乏了律法的教導。在差不多58年的時光中，百姓不再懂得或理會律法，許多人，連大祭司的家族在內，娶鄰邦的女子為妻。這些鄰邦都是以敬拜偶像著稱的；與他們通婚是摩西律法所明明禁止的！
就在這個情形下，神先後差遣以斯拉和尼希米回耶路撒冷。結果，重新了摩西律法的教導和遵守。對，把外邦妻子和所生的兒女送走是嚴峻的，但卻看到歷史給我們的功課—由那時開始，直到主耶穌出現這四百多年間，以色列人大致上不敢再與外族通婚；也因這緣故，偶像的敬拜在聖地是絕蹟的。這是一個殊不簡單的現象。不過，這現象的開始，是始於大祭司家族，首先帶領悔改和徹底的除罪！