第50章 作祭司和文士的以斯拉
§1
第50章 作祭司和文士的以斯拉
§2
Chap. 50 - Ezra, the Priest and Scribe
§3
第一批被掳之民在所罗巴伯和约书亚的领导下，回国约七十年之后，亚达薛西·朗杰缦纳斯登上了玛代波斯的王位。这个王的名字，因一系列特殊事件而得与圣史有所关联。以斯拉和尼希米生存和工作的时候，就是他在位的年间。那在公元前四五七年颁布第三道，也是最后一道重建耶路撒冷之谕旨的，就是他。在他作王的年间，有以斯拉所率领的一批犹大人回国，有尼希米和他的同人修妥耶路撒冷的城墙，圣殿的崇事被恢复，并有以斯拉和尼希米所倡导的宗教上的大改革。在他统治的长时期中，他时常恩待上帝的子民。他也在他所信任所挚爱的犹大朋友以斯拉和尼希米身上，看出他们是上帝所指派，所兴起以完成一番特别工作的人。[1]{PK 607.1}
§4
About seventy years after the return of the first company of exiles under Zerubbabel and Joshua, Artaxerxes Longimanus came to the throne of Medo-Persia. The name of this king is connected with sacred history by a series of remarkable providences. It was during his reign that Ezra and Nehemiah lived and labored. He is the one who in 457 B.C. issued the third and final decree for the restoration of Jerusalem. His reign saw the return of a company of Jews under Ezra, the completion of the walls of Jerusalem by Nehemiah and his associates, the reorganization of the temple services, and the great religious reformations instituted by Ezra and Nehemiah. During his long rule he often showed favor to Gods people, and in his trusted and well-beloved Jewish friends, Ezra and Nehemiah, he recognized men of Gods appointment, raised up for a special work.{PK 607.1}[1]
§5
以斯拉住在那些仍然居留巴比伦的犹太人中的经验，是那么的与众不同，以至引起亚达薛西王亲切的注意，而使他得以和王自由地谈论天上上帝的大能，以及他使犹大人归回耶路撒冷的神圣旨意。[2]{PK 607.2}
§6
The experience of Ezra while living among the Jews who remained in Babylon was so unusual that it attracted the favorable notice of King Artaxerxes, with whom he talked freely regarding the power of the God of heaven, and the divine purpose in restoring the Jews to Jerusalem.{PK 607.2}[2]
§7
以斯拉是亚伦的后裔，曾受祭司的训练，此外，他也熟悉玛代波斯国内术士、观兆的和哲士的著作。但他并不满足自己的属灵状况。他渴望与上帝完全和谐一致，渴望得到智慧以实行神的旨意。因此他“定志考究遵行耶和华的律法”（拉7:10），这事使他殷勤致力于研究那记在诸先知与君王之著作中有关上帝子民的历史。他查考《圣经》中历史和诗歌的书卷，要明白主何以容许耶路撒冷被毁灭，并使他的子民被掳往外邦。[3]{PK 608.1}
§8
Born of the sons of Aaron, Ezra had been given a priestly training; and in addition to this he had acquired a familiarity with the writings of the magicians, the astrologers, and the wise men of the Medo-Persian realm. But he was not satisfied with his spiritual condition. He longed to be in full harmony with God; he longed for wisdom to carry out the divine will. And so he prepared his heart to seek the law of the Lord, and to do it. Ezra 7:10. This led him to apply himself diligently to a study of the history of Gods people, as recorded in the writings of prophets and kings. He searched the historical and poetical books of the Bible to learn why the Lord had permitted Jerusalem to be destroyed and His people carried captive into a heathen land.{PK 608.1}[3]
§9
以斯拉对于自有应许给亚伯拉罕以来以色列的经历，特别加以思考。他研究那在西奈山和旷野飘流的漫长时期中所赐下的教训。当以斯拉越来越明悉上帝如何恩待他的儿女、并领悟那在西乃所颁布之律法的神圣性时，他的心就深受感动。他经过重新而彻底的悔改，并决心要熟谙那在圣史中的记载，以便利用这种知识而将福惠与光明带给他的同胞。[4]{PK 608.2}
§10
To the experiences of Israel from the time the promise was made to Abraham, Ezra gave special thought. He studied the instruction given at Mount Sinai and through the long period of wilderness wandering. As he learned more and still more concerning Gods dealings with His children, and comprehended the sacredness of the law given at Sinai, Ezras heart was stirred. He experienced a new and thorough conversion and determined to master the records of sacred history, that he might use this knowledge to bring blessing and light to his people.{PK 608.2}[4]
§11
以斯拉竭力要获得心灵上的准备，俾进行他所深信那已摆在他面前的工作。他诚恳地寻求上帝，使他可以在以色列中作一个聪明的教师。当他学习将心思意念顺服神的控制时，他的生活就树立了真正成圣的原则，这种原则在以后的年月中，不仅在那些寻求他教导的青年身上，更在一切与他同工之人的身上，发挥了一种潜移默化的影响。[5]{PK 608.3}
§12
Ezra endeavored to gain a heart preparation for the work he believed was before him. He sought God earnestly, that he might be a wise teacher in Israel. As he learned to yield mind and will to divine control, there were brought into his life the principles of true sanctification, which, in later years, had a molding influence, not only upon the youth who sought his instruction, but upon all others associated with him.{PK 608.3}[5]
§13
上帝拣选以斯拉作为对以色列人有益的器皿，使他可以为祭司的职分增光，因为这种职分在被掳期间已大大地消失了光彩。结果以斯拉成了一个学识出众的人，成为“敏捷的文士，通达……摩西的律法书。”（拉7:6）这些资格使他成为玛代波斯国内一个杰出的人材。[6]{PK 609.1}
§14
God chose Ezra to be an instrument of good to Israel, that He might put honor upon the priesthood, the glory of which had been greatly eclipsed during the captivity. Ezra developed into a man of extraordinary learning and became a ready scribe in the law of Moses. Verse 6. These qualifications made him an eminent man in the Medo-Persian kingdom.{PK 609.1}[6]
§15
以斯拉成了上帝的代言人，常以那治理天国的原则教导他周围的人们。在他生平的最后一段时期中，无论是在玛代波斯王宫廷的附近，或是在耶路撒冷，他的主要工作都是为人师表。当他将自己所学得的真理传授给人时，他工作的能力也就提高了，他成了一个虔诚热心的人。他是主的见证人，向世人显明《圣经》真理所有使日常生活显为高贵的力量。[7]{PK 609.2}
§16
Ezra became a mouthpiece for God, educating those about him in the principles that govern heaven. During the remaining years of his life, whether near the court of the king of Medo-Persia or at Jerusalem, his principal work was that of a teacher. As he communicated to others the truths he learned, his capacity for labor increased. He became a man of piety and zeal. He was the Lords witness to the world of the power of Bible truth to ennoble the daily life.{PK 609.2}[7]
§17
以斯拉毕生辛劳所从事的保存并复写《圣经》的工作，终于使他提倡恢复研究《圣经》的努力有了永久的效果。他搜集了他所能找到的律法抄本，将其誊写、分发。这纯正之道被如此复制并分发在许多人的手中，就给予了无法估价的知识。[8]{PK 609.3}
§18
The efforts of Ezra to revive an interest in the study of the Scriptures were given permanency by his painstaking, lifelong work of preserving and multiplying the Sacred Writings. He gathered all the copies of the law that he could find and had these transcribed and distributed. The pure word, thus multiplied and placed in the hands of many people, gave knowledge that was of inestimable value.{PK 609.3}[8]
§19
以斯拉对于上帝一定要为他的子民施行一番伟大工作的信念，促使他向亚达薛西陈述他的心愿，希望回到耶路撒冷去复兴研究上帝圣言的事工，并协助他的弟兄们重建圣城。当以斯拉申明他完全相信以色列的上帝、足能保护并眷顾他的子民时，王就深受感动。他明知以色列人归回耶路撒冷，乃为侍奉耶和华，然而他非常信任以斯拉的正直，因此向他表示特别的恩宠，允准他的要求，并赐给他丰富的礼物以供圣殿崇事之用。王派他作玛代波斯国的特别代表，并赐给他广泛的权柄以实现他心中的意愿。[9]{PK 609.4}
§20
Ezras faith that God would do a mighty work for His people, led him to tell Artaxerxes of his desire to return to Jerusalem to revive an interest in the study of Gods word and to assist his brethren in restoring the Holy City. As Ezra declared his perfect trust in the God of Israel as one abundantly able to protect and care for His people, the king was deeply impressed. He well understood that the Israelites were returning to Jerusalem that they might serve Jehovah; yet so great was the kings confidence in the integrity of Ezra that he showed him marked favor, granting his request and bestowing on him rich gifts for the temple service. He made him a special representative of the Medo-Persian kingdom and conferred on him extensive powers for the carrying out of the purposes that were in his heart.{PK 609.4}[9]
§21
亚达薛西·朗杰缦纳斯所颁重新建造耶路撒冷的谕旨，乃是七十年被掳斯满后的第三道命令，其中最堪注意的是论及天上上帝的话，对于以斯拉所有造诣的重视，以及给予上帝余民的厚赠的宽大之情。亚达薛西称以斯拉为“祭司，……是通达耶和华诫命和赐以色列之律例的文士。”“通达天上上帝律法大德的文士。”王和他的谋士们都慷慨捐献“给住耶路撒冷以色列上帝。”此外他另作安排，吩咐他们可以“从王的府库里支取，”（拉7:11,12,15,20）以便支付多方面浩繁的费用。[10]{PK 610.1}
§22
The decree of Artaxerxes Longimanus for the restoring and building of Jerusalem, the third issued since the close of the seventy years captivity, is remarkable for its expressions regarding the God of heaven, for its recognition of the attainments of Ezra, and for the liberality of the grants made to the remnant people of God.Artaxerxes refers to Ezra as the priest, the scribe, even a scribe of the words of the commandments of the Lord, and of His statutes to Israel; a scribe of the law of the God of heaven. The king united with his counselors in offering freely unto the God of Israel, whose habitation is in Jerusalem; and in addition he made provision for meeting many heavy expenses by ordering that they be paid out of the kings treasure house. Verses 11, 12, 15, 20.{PK 610.1}[10]
§23
亚达薛西对以斯拉说：“王与七个谋士……差你去，照你手中上帝的律法书，察问犹大和耶路撒冷的景况。”他更吩咐说：“凡天上之上帝所吩咐的，当为天上上帝的殿详细办理，为何使忿怒临到王，和王众子的国呢？（拉7:14,23）[11]{PK 610.2}
§24
Thou art sent of the king, and of his seven counselors, Artaxerxes declared to Ezra, to inquire concerning Judah and Jerusalem, according to the law of thy God which is in thine hand. And he further decreed: Whatsoever is commanded by the God of heaven, let it be diligently done for the house of the God of heaven: for why should there be wrath against the realm of the king and his sons? Verses 14, 23.{PK 610.2}[11]
§25
亚达薛西在准许以色列人回国时，又安排使担任祭司圣职的每一分子恢复他们古时的礼节与特权。他说：“我又晓谕你们，至于祭司、利未人、歌唱的、守门的和尼提宁、并在上帝殿当差的人，不可叫他们进贡、交课、纳税。”王也安排委派政府官员，按照犹大法典秉公治理民众。他指示说：“以斯拉啊，要照着你上帝赐你的智慧，将所有明白你上帝律法的人立为士师、审判官、治理河西的百姓，使他们教训一切不明白上帝律法的人。凡不遵行你上帝律法和王命令的人，就当速速定他的罪，或治死，或充军，或抄家，或囚禁。”（拉7:24-26）[12]{PK 611.1}
§26
In giving permission to the Israelites to return, Artaxerxes arranged for the restoration of the members of the priesthood to their ancient rites and privileges. We certify you, he declared, that touching any of the priests and Levites, singers, porters, Nethinims, or ministers of this house of God, it shall not be lawful to impose toll, tribute, or custom, upon them. He also arranged for the appointment of civil officers to govern the people justly in accordance with the Jewish code of laws. Thou, Ezra, after the wisdom of thy God, that is in thine hand, he directed, set magistrates and judges, which may judge all the people that are beyond the river, all such as know the laws of thy God; and teach ye them that know them not. And whosoever will not do the law of thy God, and the law of the king, let judgment be executed speedily upon him, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment. Verses 24-26.{PK 611.1}[12]
§27
如此，以斯拉“因他上帝施恩的手帮助他，”而说服了国王，为玛代波斯国内凡“甘心上耶路撒冷去的”以色列民，以及祭司和利未人回国的事，作了充分的准备（拉7:9,13）。如此，分散的众民又得到了一次机会，可以回到那与所赐给以色列家的许多应许密切相关的地方去。这道谕旨使那些曾与以斯拉一同研究上帝对他子民所有旨意的人大大欢喜。以斯拉赞叹道：“耶和华我们列祖的上帝是应当称颂的，因他使王起这心意，修饰耶路撒冷耶和华的殿，又在王和谋士、并大能的军长面前施恩于我。”(拉7:27-28)[13]{PK 611.2}
§28
Thus, according to the good hand of his God upon him, Ezra had persuaded the king to make abundant provision for the return of all the people of Israel and of the priests and Levites in the Medo-Persian realm, who were minded of their own free will to go up to Jerusalem. Verses 9, 13. Thus again the children of the dispersion were given opportunity to return to the land with the possession of which were linked the promises to the house of Israel. This decree brought great rejoicing to those who had been uniting with Ezra in a study of Gods purposes concerning His people. Blessed be the Lord God of our fathers, Ezra exclaimed, which hath put such a thing as this in the kings heart, to beautify the house of the Lord which is in Jerusalem: and hath extended mercy unto me before the king, and his counselors, and before all the kings mighty princes. Verses 27, 28.{PK 611.2}[13]
§29
在亚达薛西颁发这道谕旨的事上，上帝的美意是显而易见的。当时有些人认清了这一点，并欣然善用了在如此有利环境下回国的特权，一个全体集合的地点指定了。到了约定的日子，凡愿到耶路撒冷去的人都聚集在一起，准备作长途的旅行。以斯拉说：“我招聚这些人在流入亚哈瓦的河边，我们在那里住了三日。”（拉8:15）[14]{PK 612.1}
§30
In the issuing of this decree by Artaxerxes, Gods providence was manifest. Some discerned this and gladly took advantage of the privilege of returning under circumstances so favorable. A general place of meeting was named, and at the appointed time those who were desirous of going to Jerusalem assembled for the long journey. I gathered them together to the river that runneth to Ahava, Ezra says, and there abode we in tents three days. Ezra 8:15.{PK 612.1}[14]
§31
以斯拉本来希望有很多的人愿意回耶路撒冷去，但是令人失望地，响应号召的人甚少，许多业已购置房屋田地的人不愿意牺牲这些产业。他们贪爱安逸舒适，对于居留甚感满意。他们的榜样竟成了其他原可决定与凡凭信前行之人共进退者的障碍。[15]{PK 612.2}
§32
Ezra had expected that a large number would return to Jerusalem, but the number who responded to the call was disappointingly small. Many who had acquired houses and lands had no desire to sacrifice these possessions. They loved ease and comfort and were well satisfied to remain. Their example proved a hindrance to others who otherwise might have chosen to cast in their lot with those who were advancing by faith.{PK 612.2}[15]
§33
以斯拉查看聚集的人群之后，很惊异的发现其中竟没有一个利未的子孙。那属于这个分别为圣，专门担任圣殿崇事的支派之人在哪里呢？利未人本应首先响应那“凡属耶和华的都要到我这里来”的号召。在被掳期间与被掳以后，他们曾蒙赐予许多特权。他们曾享有充分的自由，可以为他们被掳之弟兄的属灵需要服务。会堂业已兴建，其中有祭司主持敬拜上帝和教导民众的事。他们也得蒙准许可自由地遵守安息日，并举行犹太教的特殊圣礼。[16]{PK 612.3}
§34
As Ezra looked over the company assembled, he was surprised to find none of the sons of Levi. Where were the members of the tribe that had been set apart for the sacred service of the temple? To the call, Who is on the Lords side? the Levites should have been the first to respond. During the captivity, and afterward, they had been granted many privileges. They had enjoyed the fullest liberty to minister to the spiritual needs of their brethren in exile. Synagogues had been built, in which the priests conducted the worship of God and instructed the people. The observance of the Sabbath, and the performance of the sacred rites peculiar to the Jewish faith, had been freely allowed.{PK 612.3}[16]
§35
但在被掳时期结束之后，随着年月的消逝，情况改变了，有许多新的职责加于以色列领袖们的身上。耶路撒冷的圣殿业已重建完成并经正式奉献，需要更多的祭司来进行其中的崇事。当时也亟需属上帝的人来担任民众的教师。此外，那些留在巴比伦的犹大人的宗教自由，也随时有受到限制的危险。那在玛代波斯境内的犹大人借着先知撒迦利亚、以及最近在以斯帖和未底改时期中所有苦难的经验，已受到清楚的警告，要回到自己的故乡去。时候已到，他们若在异教的环境之中再住下去，实在太危险。鉴于这些改变了的情况，那在巴比伦的祭司们理应速即从颁布的谕旨中看出一项特别呼召，要他们返回耶路撒冷去。[17]{PK 613.1}
§36
But with the passing of the years after the close of the captivity, conditions changed, and many new responsibilities rested upon the leaders in Israel. The temple at Jerusalem had been rebuilt and dedicated, and more priests were needed to carry on its services. There was pressing need of men of God to act as teachers of the people. And besides, the Jews remaining in Babylon were in danger of having their religious liberty restricted. Through the prophet Zechariah, as well as by their recent experience during the troublous times of Esther and Mordecai, the Jews in Medo-Persia had been plainly warned to return to their own land. The time had come when it was perilous for them to dwell longer in the midst of heathen influences. In view of these changed conditions, the priests in Babylon should have been quick to discern in the issuance of the decree a special call to them to return to Jerusalem.{PK 613.1}[17]
§37
王和他的臣宰已分外尽力地为犹大人回国的事开路。他们已经提供了充分的财物，可是所需要的人在哪里呢？利未人的子孙在原可决定陪同弟兄们回国、因而感化别人效学他们榜样的时候，他们却失败了。他们那种奇特的冷淡，可悲的显明了住在巴比伦的以色列人对于上帝为他子民所定旨意的态度。[18]{PK 614.1}
§38
The king and his princes had done more than their part in opening the way for the return. They had provided abundant means, but where were the men? The sons of Levi failed at a time when the influence of a decision to accompany their brethren would have led others to follow their example. Their strange indifference is a sad revelation of the attitude of the Israelites in Babylon toward Gods purpose for His people.{PK 614.1}[18]
§39
以斯拉又再度恳劝利未人，向他们发出参加他的队伍的迫切邀请。为要强调迅速行动的重要起见。他打发几位“首领”和“教习”带着他书面的劝告分别前去。（拉7:28；8:16）[19]{PK 614.2}
§40
Once more Ezra appealed to the Levites, sending them an urgent invitation to unite with his company. To emphasize the importance of quick action, he sent with his written plea several of his chief men and men of understanding. Ezra 7:28; 8:16.{PK 614.2}[19]
§41
当大队旅客和以斯拉一同等待的时候，这些可靠的信使便赶回去呼吁说：“为我们上帝的殿带使用的人来。”（拉8:17）这个号召终于得到了响应，一些曾经犹豫的人也作了回国的最后决定。这次带回营中的约有四十位祭司和二百二十个尼提宁，就是以斯拉所能信托而作聪明的执事、以及优良的教师与助手的人。[20]{PK 614.3}
§42
While the travelers tarried with Ezra, these trusted messengers hastened back with the plea, Bring unto us ministers for the house of our God. Ezra 8:17. The appeal was heeded; some who had been halting, made final decision to return. In all, about forty priests and two hundred and twenty Nethinim--men upon whom Ezra could rely as wise ministers and good teachers and helpers--were brought to the camp.{PK 614.3}[20]
§43
这时众人都已准备妥当要出发了。在他们的面前有好几个月的路程。人人都带着自己的妻子、儿女和财物，此外还有为圣殿及其崇事所预备的大批财宝。以斯拉深知路上必有敌人埋伏，准备抢劫并杀害他和他的队伍；然而他并未向王要求武装部队护送。他解释说：“我求王拔步兵马兵、帮助我们抵挡路上的仇敌，本以为羞耻。因我曾对王说，我们上帝施恩的手，必帮助一切寻求他的；但他的能力和忿怒，必攻击一切离弃他的。”（拉8:22）[21]{PK 615.1}
§44
All were now ready to set forth. Before them was a journey that would occupy several months. The men were taking with them their wives and children, and their substance, besides large treasure for the temple and its service. Ezra was aware that enemies lay in wait by the way, ready to plunder and destroy him and his company; yet he had asked from the king no armed force for protection. I was ashamed, he has explained, to require of the king a band of soldiers and horsemen to help us against the enemy in the way: because we had spoken unto the king, saying, The hand of our God is upon all them for good that seek Him; but His power and His wrath is against all them that forsake Him. Verse 22.{PK 615.1}[21]
§45
以斯拉和他的同伴在这事上看出一个良机，可以在外邦人面前尊上帝的名为大。如果以色列人这时向他们的神圣领袖表示绝对的信赖，那么他们对于永生上帝之能力的信心也必增强。因此他们决定完全信赖他。他们并不要求王派遣卫队。他们不愿给外邦人任何机会，而将那单属于上帝的荣耀归于人的力量。他们不能让他们外邦友人的心中，对于他们身为上帝子民而信靠他的诚意发生一点疑惑。他们之获得能力不是倚靠财富，也不是倚靠敬拜偶像之人的权势或影响，而是倚靠上帝的恩眷。他们唯有常将上帝的律法摆在面前并竭力顺从，才能得蒙保护。[22]{PK 615.2}
§46
In this matter, Ezra and his companions saw an opportunity to magnify the name of God before the heathen. Faith in the power of the living God would be strengthened if the Israelites themselves should now reveal implicit faith in their divine Leader. They therefore determined to put their trust wholly in Him. They would ask for no guard of soldiers. They would give the heathen no occasion to ascribe to the strength of man the glory that belongs to God alone. They could not afford to arouse in the minds of their heathen friends one doubt as to the sincerity of their dependence on God as His people. Strength would be gained, not through wealth, not through the power and influence of idolatrous men, but through the favor of God. Only by keeping the law of the Lord before them, and striving to obey it, would they be protected.{PK 615.2}[22]
§47
他们既然认明继续享有上帝使人亨通之手眷佑的条件，这就使以斯拉和他那班忠心之人在启程前所举行的献身聚会、加上了一层特别严肃的气氛。以斯拉曾提及这次的经验说：“那时我在亚哈瓦河边宣告禁食，为要在我们上帝面前刻苦己心，求他使我们和妇人、孩子并一切所有的，都得平坦的道路。”“所以我们禁食祈求我们的上帝；他就应允了我们。”（拉8:21,23）[23]{PK 616.1}
§48
This knowledge of the conditions under which they would continue to enjoy the prospering hand of God, lent more than ordinary solemnity to the consecration service that was held by Ezra and his company of faithful souls just before their departure. I proclaimed a fast there, at the river of Ahava, Ezra has declared of this experience, that we might afflict ourselves before our God, to seek of Him a right way for us, and for our little ones, and for all our substance. So we fasted and besought our God for this: and He was entreated of us. Verses 21, 23.{PK 616.1}[23]
§49
虽然有上帝的恩眷，但仍不能不作深思熟虑和预防万一的措施。因此以斯拉为保护贵重财物还作了特别的预防，他“分派祭司长十二人，他们的忠实可靠是经过考验的，将王、和谋士、军长，并在那里的以色列众人，为我们上帝殿所献的金银和器皿，都秤了交给他们。”这些人都是严肃地奉命要谨慎看守所托与他们照管的财物。以斯拉说：“你们归耶和华为圣，器皿也为圣，金银是甘心献给耶和华你们列祖之上帝的。你们当警醒看守，直到你们在耶路撒冷耶和华殿的库内，在祭司长和利未族长，并以色列的各族长面前过了秤。”（拉8:24-25,28-29）[24]{PK 616.2}
§50
The blessing of God, however, did not make unnecessary the exercise of prudence and forethought. As a special precaution in safeguarding the treasure, Ezra separated twelve of the chief of the priests--men whose faithfulness and fidelity had been proved--and weighed unto them the silver, and the gold, and the vessels, even the offering of the house of our God, which the king, and his counselors, and his lords, and all Israel there present, had offered. These men were solemnly charged to act as vigilant stewards over the treasure entrusted to their care. Ye are holy unto the Lord, Ezra declared; the vessels are holy also; and the silver and the gold are a freewill offering unto the Lord God of your fathers. Watch ye, and keep them, until ye weigh them before the chief of the priests and the Levites, and chief of the fathers of Israel, at Jerusalem, in the chambers of the house of the Lord. Verses 24, 25, 28, 29.{PK 616.2}[24]
§51
以斯拉对于主的财物运送及安全措施上所用的心机，给予了一项值得多加思考的教训。唯有那些信用受过考验的人才蒙拣选，并且他们也清楚地受到了那有关加诸他们身上责任的指示。以斯拉在指派忠实官长担任主的财物之司库这件事上，认清了秩序与组织在上帝圣工上的需要与价值。[25]{PK 617.1}
§52
The care exercised by Ezra in providing for the transportation and safety of the Lords treasure, teaches a lesson worthy of thoughtful study. Only those whose trustworthiness had been proved were chosen, and they were instructed plainly regarding the responsibility resting on them. In the appointment of faithful officers to act as treasurers of the Lords goods, Ezra recognized the necessity and value of order and organization in connection with the work of God.{PK 617.1}[25]
§53
当以色列人逗留在河边的那几天之中，他们为长途旅行所作的各项准备都完成了。以斯拉写道：“正月十二日，我们从亚哈瓦河边起行，要往耶路撒冷去；我们上帝的手保佑我们，救我们脱离仇敌和路上埋伏之人的手。”（拉8:31）旅程历时约四个月，因为那随同以斯拉回国的数千人中有妇女儿童，所以必须缓缓而行。但全体都安然得蒙保护。他们的敌人已受阻遏而不致伤害他们。所以他们的旅程是十分顺利的，在亚达薛西王第七年五月初一日，他们就到达了耶路撒冷。[26]{PK 617.2}
§54
During the few days that the Israelites tarried at the river, every provision was completed for the long journey. We departed, Ezra writes, on the twelfth day of the first month, to go unto Jerusalem: and the hand of our God was upon us, and He delivered us from the hand of the enemy, and of such as lay in wait by the way. Verse 31. About four months were occupied on the journey, the multitude that accompanied Ezra, several thousand in all, including women and children, necessitating slow progress. But all were preserved in safety. Their enemies were restrained from harming them. Their journey was a prosperous one, and on the first day of the fifth month, in the seventh year of Artaxerxes, they reached Jerusalem.{PK 617.2}[26]