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05-06讀經日程搜索:
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Chinese10/21/2006English
經文:以西結書第四十六~四十八章
鑰節:「這城的名字必稱為耶和華的所在。」(48:35)
提要

        最後這幾章,所有因罪而有的不完全,在新的殿裡,因著上帝的旨意都完全了。這就是聖先知所說:「萬物復興的時候」(徒3:21)。以色列人曾不斷地貶損傷害上帝,但在以西結的異象中,萬物都更新了,上帝一直被尊崇、得榮耀(參啟21:5)。

        在舊制度下,人們尊重安息日,但在以西結的異象中,安息日要像從前那樣被紀念(46:1;參賽66:23)。守安息日和紀念上帝的創造及出埃及,都是守約的表現(申5:12;出20:8~11;31:12~17;結20:12、24)。只有在安息日,內院的東門才會開,這是敬拜上帝的大日(46:1、12)。(這可開的東門,不是外院那永遠關閉的東門。參44:1~2)因為君王是上帝的代表,他可以在關閉的外院吃餅(44:3)。不過,他不是祭司,不得進入內院,只能在東內門口敬拜,和觀看祭司的獻祭(46:2)。

        在以西結的殿裡,所有的祭物都比摩西律法所載的數目和數量更多,代表這是上帝大大賜福,諸物繁盛的時代(比較46:4~7及民28:9~15)。有趣的是:這兒只提到早祭(46:13),沒有晚祭(民28:4、8;拉3:3)。會不會是如使徒約翰所看到的異象,不再有夜晚,因有上帝的榮耀光照?(啟21:23;22:5)。聖經裡那種光,常伴隨著上帝的榮耀和同在。

        以西結依敬拜的方式和次序,說明聖殿的組織和次序。這樣的次序,不但表示尊敬上帝,也有助於敬拜和禱告的進行。如果人們從一個門進來,就要從另一對門出去,這樣在廣大的敬拜人潮中,才不會混亂迷失(46:9)。舊殿外院常顯得匆促忙亂,主耶穌曾很生氣地說道:「父的殿要稱為禱告的殿!」(可11:15~17)

        四十七章詳述到上帝未來的國度,有水從上帝的寶座發源,經殿的東門流出(47:1;參啟22:1;珥3:18)。水往東愈流愈深,最後須游泳才能渡過。這水要更新萬物,象徵賜生命的上帝自己與人同在(參徒3:19;詩46:4;啟22:17)。這水要使樹木結實纍纍,每月結新果供人食用,葉子還可治病(47:7、12;啟22:2)。這塊新土地,不再因咒詛而荒蕪,卻要興盛繁榮(賽41:18;43:19~20;44:3;55:13)。從上帝的所在而來的水要帶來醫治,不但治人、治土地,還會治死海,使那海的魚像汪洋中的一樣多(隱基底;47:10)。

        另一個大的變革是分土地。以西結所見的異象,比約書亞時代各支派的分疆界更簡單而公平(47:13)。最靠近聖地的是猶大支派,耶穌就是從這支派出來的(48:8)。舊的分法中,流便、迦得和瑪拿西半支派,因不從上帝起初的計畫而住在約旦河東岸。在以西結的異象裡,所有支派都在河西,形成一個合一的身體(48:4、6、27)。異鄉人在這塊地上也有其新的地位,根據摩西律法,以色列人應憐憫恩待這些外邦人,以見證上帝的慈愛和憐憫(利9:34;出22:21;23:9;申1:16;24:14)。如果某個外邦人願放棄拜偶像,歸信真神,又受過割禮,就可以與以色列人一起敬拜上帝,並守逾越節(出12:48)只是他不得繼承土地(參利25:47~55)。但在這裡,外邦人也可繼承一樣的土地,因為他們也是上帝的子民(47:23;西3:11)。

        以西結所描述這個理想而完美的城,乃是個正方形,共有十二個門(一邊三個)。門的數目與支派數相等(參啟21:12~16),利未支派有一個門,以法蓮跟瑪拿西合成約瑟支派,並以其父約瑟來命名。聖城之名為「耶威沙瑪(Yahweh Shammah)」,意思是「耶和華的所在」--提醒人:祂永遠住在祂的子民中間(參啟21:3;其它名尚見於賽1:26;33:20;48:2;52:1;60:14;62:2~4、12;耶3:17;33:9、16;迦8:3;詩46:4;48:1~2)。

禱告

        主啊,幫助我們的心思意念能聽您的話,明白您所說,做您所願。我們讚美感謝您的賜福。奉主耶穌基督的名,阿們!

English

Scriptures:Read Ezekiel 46, 4 7&48
Key Verse:"... the name of the city from that day shall be: THE LORD IS THERE."(Ezekiel 48:35)
Overview

        It is striking in these last chapters of Ezekiel that all those things which were imperfect, because of sinful man in the old Israel and the old temple, are made perfect in Ezekiel's temple; thus the plan of God, as He had intended it, would be fulfilled. It appears to describe well the "times of restoration" of which the Apostle Peter tells us were spoken of by the prophets (Acts 3:21). The Israelites had continually dishonoured and profaned God, but in Ezekiel's vision the Lord is continually glorified and hallowed, and all things are rectified and made new (cf. Rev. 21:5).

        In the old system, they did not hallow the Sabbath, but in Ezekiel's vision the Sabbath is remembered as it was meant to be (46:1; cf. Isa. 66:23). As well as commemorating creation and the deliverance from bondage in Egypt, the keeping of the Sabbath was a sign of the covenant ( Deut. 5:12; Ex. 20:8-11; 31:12-17; Ezek. 20:12, 24). The Sabbath was the only day that the eastern gate of the inner court was to be opened, for that was a special day of worship to the Lord (46:1, 12). This gate, however, is not to be confused with the eastern gate of the outer court which was permanently sealed up (44:1-2). Since the prince was the Lord's representative, he was permitted to eat his bread at the closed outer gate (44:3), but since he was not a priest, he could not enter the inner court; he could only remain at the gateway of the east inner gate to worship and watch the priests' perform the offerings (46:2).

        At Ezekiel's temple, the offerings were greater in number and quantity than those prescribed by the Mosaic law, which shows that it was a time of great blessing and prosperity from God (compare 46:4-7 with Num. 28:9-15). Interestingly, the only offerings mentioned are those in the morning (46:13), and the evening sacrifices of the old temple are not mentioned (Num. 28:4, 8; Ezra 3:3). Could this be explained by the Apostle John, who in his apocalypse tells us in his heavenly vision that there was no night, since the presence of the Lord Himself brought continual illumination? (Rev. 21:23; 22:5). In the Bible we find that light always accompanies the glory and presence of the Lord.

        The order and organization of Ezekiel's temple is illustrated by the orderly fashion of the worshippers. Their order would enhance the reverence for God and be more conducive to worship and prayer. If they entered the outer court by way of one gate, they were to exit by the gate at the opposite side, and thus there would be no confusion among the vast number of worshippers (46:9). In the old temple, there was much hustle and bustle in the outer court, for which the Lord Jesus strongly expressed His anger; God's House was to be a house of prayer (Mark 11:15-17).

        In chapter 47, Ezekiel describes a very wonderful detail about this future Kingdom of the Lord. From under the threshold there flowed a stream, originating from the throne of God, that flowed out by the east gate (47:1; cf. Rev. 22:1; Joel 3:18). As the water flowed eastward, it became deeper until it was a river that could not be crossed without swimming. This water made every living thing refreshed, for it existed because of the presence of the Life-Giver Himself, the Lord God (cf. Acts 3:19; Ps. 46:4; Rev. 22:17). The waters made the fruit trees abundantly fruitful, so that every month they would yield new fruit for the inhabitants to enjoy, and the leaves of the trees would have a healing quality (47:7, 12; Rev. 22:2). In God's new earth, the place where there was once desert will be flourishing, for the curse will no longer be upon the earth (Is. 41:18; 43:19-20; 44:3; 55:13). The water from God's holy presence will bring healing, not only to the inhabitants and to the land but also to the lifeless Dead Sea; for this salt-laden body of water will become fresh and teeming with fish (En Gedi; 47:10).

        Another great change will be in the division of the land. In the old land there were often boundary and size disputes, and the placement of each tribe's inheritance under Joshua was quite complicated. However, in Ezekiel's vision of the new land, the tribal allotments are very simple and equal (47:13), without regard to their original placement. The tribe closest to the sacred portion is that of Judah, the tribe which gave us the Messiah Jesus (48:8). Also in the old land, contrary to God's original plan, the two and one half tribes of Reuben, Gad, and half of Manasseh remained east of the Jordan. In Ezekiel's vision of the new land, however, all the tribes were west of the Jordan, thus forming a unified body (48:4, 6, 27). The position of the stranger is also different in the new land. The law of Moses had commanded that the Israelites show mercy and compassion to the stranger (Gentile) among them; in this way they were to reflect the love and mercy of God and be a witness to that person (Lev. 19:34; Ex. 22:21; 23:9; Deut. 1:16; 24:14). If he abandoned idolatry and converted to the worship of the true God, he could worship with them and participate in the Passover if he were circumcised (Ex. 12:48), yet he did not have the right to an inheritance in the land (cf. Lev. 25:47-55). Here, however, we read that the Gentiles are to have an equal portion of the inheritance in the land, for they too would be the people of God (47:22-23; Col. 3:11).

        As Ezekiel describes the ideal, perfect, and beautiful city of Jerusalem, we see that it was perfectly square, having twelve gates (three on each side). These gates correspond to the twelve tribes (cf. Rev. 21:12-16), except Ezekiel tells us that the tribe of Levi is given a gate name and the Joseph tribes of Ephraim and Manasseh are combined and represented by the name of their father Joseph. The beautiful name of the Holy City is here called Yahweh Shammah, "The Lord is there" — a reminder of His dwelling forever in the midst of His people (cf. Rev. 21:3; other names are found in Isaiah 1:26; 33:20; 48:2; 52:1; 60:14; 62:2-4, 12; Jer. 3:17; 33:9, 16; Zech. 8:3; Ps. 46:4; 48:1-2).

Prayer

        Lord, give us hearts and minds that listen to You, comprehend what You are saying, and do as You desire. We praise You for Your many blessings.


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