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Chinese10/9/2006English
經文:以西結書第十八、十九、二十章
鑰節:「你們當回頭離開所犯的一切罪過。這樣,罪孽必不使你們敗亡。」(18:30下)
提要

        以西結的信息指出審判必定來臨,他希望人們可以意識到自己的罪,並因而悔改,因為只有如此,人才可以存活。但人們的問題從當時的俗語可以看出來,他們認為受苦的原因,是受父親的罪連累的,不是自己的責任(18:2;參耶31:29)他們即或坦承:臣服於巴比倫是一種上帝的審判,但那也是受上一代的罪所害的。當然,父親所犯的罪,很可能會影響到孩子,因為孩子也會學父親犯罪的模式(參:出20:5~6)。但以西結指出那也未必然如此,十八章指出了一聖經的原則:各人在上帝面前負自己的責任,上帝是絕對公正、公平的上帝,人種什麼就收什麼(加6:7)。祂不會因父親的罪孽懲罰兒子(參:申24:16;王下14:6),也不會因父親的義行累算在兒子身上。

        在這一章中,以西結勾勒出一個義人的臉譜(18:5~9;參亞7:9;彌6:8)高標準的道德生活和好行為,不能使人變義人,這只是一個有「新心和新靈」(18:31)的人自然流露出的義行。這也是一個憑著耶穌的恩典,相信祂的人可做到的行為。上帝喜悅生命,不喜歡死亡,所以祂希望人都能回頭,離開惡行而存活(18:31~32;提前2:4;彼後3:9;利18:4~5;羅3:20~28)。

        十九章是篇哀歌,說到國家或個人因不悔改離罪,必遭遇悲傷和死亡,即使君王也不例外。猶大被描繪成一頭母獅,她的幼獅(猶大最後任國王)是如此邪惡,慘遭噩運。頭一隻獅子很明顯是指約哈斯,他被俘到埃及去(19:4;王下23:31~33);第二隻獅子則是約雅斤或西底家,兩人都被帶到巴比倫去(王下24:15;25:7),如果指的是西底家,這個預言很快就要應驗了。

        十九章的另一個比喻,把猶大比成一個枝葉繁茂、多結果子的葡萄樹。一度美麗而高傲的葡萄樹變得枯乾,被東風(巴比倫)折斷,至終因無用而焚毀。「火」不是指敵人,因為是「從它枝幹中發出」(19:14)--指的乃是那個末代國王西底家,因他的背叛(巴比倫)和得罪於上帝,毀滅不但臨及他個人,還臨到全國、全百姓。少數枯乾而未燒掉被移植於「乾旱無水之地」,暗指巴比倫那個屬靈的沙漠。以西結因確定所預見的必定發生,其描述的語氣常宛如已經發生了。

        二十至二十三章這一系列新的預言,是在以西結蒙召(1:2)後的兩年一個月時說的,也是在上次提到的時間之後十一個月時說的(8:1)。在這個時間之前,西底家已背叛了巴比倫人。現在又有幾個長老來找以西結,要求問接下來會怎樣。如果真是這樣,他們也是帶著不信的心來的,因為以西結早已預言耶路撒冷必定陷落。無論是什麼,他們必不是以一個謙卑悔改的心來找上帝的,否則上帝一定會垂聽他們的,他們沒有誠意,而且虛偽(29~31節),所以上帝必不被他們求問。上帝只是要以西結再去提醒他們不斷背道的罪,他們拜偶像的可憎行為一再被強烈定罪,因為它阻隔了人們與上帝的關係,惹上帝的忿怒。若不是上帝的恩典,和因著上帝的名(祂在外邦中為以色列全能上帝的名聲),上帝早就在那麼多的事件中(參出32:11~14;民14:11~20;25:11),把以色列人消滅淨盡了。

        上帝在審判祂的百姓時所顯出祂的恩慈和嚴厲,是要人免於拜偶像(20:32),並清除人背道的病。在這之後,祂還要把那些忠實的百姓領回來(20:38)。這個預言也指向了耶穌基督所要建立的新耶路撒冷王國,唯獨信祂並事奉祂的人(20:40)得以居在其中。他們要不斷地讚美事奉上帝,這就是舊約會幕裡「馨香之祭」所預表的。他們要在外邦人眼前,第一次那樣真心地事奉、尊崇並歸榮耀給上帝(20:41)。

禱告

        主啊,讚美您的聖名,也感謝您藉著您的兒子--我們的救主耶穌基督賜給我們永遠的生命。我們渴望與您面對面,永永遠遠地敬拜您。奉主耶穌基督的名,阿們!

English

Scriptures:Read Ezekiel 18, 19&20
Key Verse:"Repent and turn from all your transgressions, so that iniquity will not be your ruin."(Ezekiel 18:30b)
Overview

        After Ezekiel's message of the certainty of divine judgment, he wanted the people to have a sense of their own sin, which he hoped would lead them to true repentance, for only then would they have life. It seems to be a part of human nature, however, that no one likes to admit guilt or take the blame. This problem was evident in the common proverb of Ezekiel's day which expressed the people's notion that they were suffering for the sins of their fathers, not their own (18:2; cf. Jer. 31:29). They recognized that their subjugation by Babylon was a judgment of God, but they blamed it on the sinfulness of past generations. It is true that the sins of a father can have an adverse effect and a bad influence on his children who are prone to learn and follow his sinful ways (cf. Ex. 20:5-6) but, as Ezekiel illustrates, such is not always the case. The main point stressed in chapter 18 is the biblical principle of individual responsibility and accountability before God. He deals with every person on his own merits (Gal. 6:7), and as this chapter makes clear, He deals with absolute justice and fairness. He would never punish a son for his father's sins (cf. Deut. 24:16; 2 Kings 14:6), nor would He accredit righteousness to a son simply because his father was a righteous man.

        In his picture of the righteous man, Ezekiel lists some of the qualities and obligations inherent in the term "righteous" (18:5-9; cf. Zech. 7:9; Micah 6:8). The high morals and good deeds, however, do not make a man righteous; they spring from inner righteousness which results from "a new heart and a new spirit" (18:31) — this is available to all who believe in Jesus through the New Covenant of His grace. Because of God's great love for mankind, He desires to impart life and not death. Therefore, He desires that all would repent and turn from sin, that they might have that life (18:31-32; 1 Tim. 2:4; 2 Pet. 3:9; Lev. 18:4-5; Rom. 3:20-28).

        The allegorical lamentations in chapter 19 illustrate the sadness and death that comes to the nation or to the individual who does not repent and turn from sin; kings are no exception. Judah is pictured as a lioness. Her cubs become vicious lions that have tragic ends, portraying the last kings of Judah. The first lion clearly represents Jehoahaz, who was taken captive to Egypt (19:4; 2 Kings 23:31-33). The second represents either Jehoiachin or Zedekiah, both of whom were taken captive to Babylon (2 Kings 24:15; 25:7). If it is a reference to Zedekiah, it is a prophecy that was soon to be fulfilled.

        In the second allegory of chapter 19, Judah is likened to a vine that was once full of foliage and very fruitful. Its strong branches represent such kings as David and Solomon. But the once beautiful and proud vine became withered, broken by the east wind (Babylon), and then burned since it was useless. The fire, however, did not originate with the enemy; it came from a branch within (19:14) — a reference to Zedekiah, the last king, whose rebelliousness and sin against God brought ruin upon himself, his kingdom, and his people. The small portion of the withered vine that escaped the fire in Judah was transplanted "in a dry and thirsty land", referring to the spiritual climate in Babylon. With the certainty of his prophetic foresight, Ezekiel spoke as though the events represented in this allegory had already happened.

        Chapter 20 begins a new series of prophecies (ch. 20 — ch. 23) spoken two years and one month after Ezekiel's calling (1:2) and dated eleven months after the last date mentioned (8:1). By this time, Zedekiah had revolted against the Babylonians. The elders came to Ezekiel, likely to inquire about the outcome; yet if this were the case, they came in unbelief, for Ezekiel had already prophesied to them that Jerusalem would fall. Whatever the reason, they did not come to the Lord in humble repentance, or else He would have heard them. They were insincere and hypocritical (vv. 29-31), so the Lord did not permit them to inquire of Him. What the Lord did have Ezekiel do, however, was remind them of their nation's constant apostacies. He did this by tracing their history from Egypt until the present time. The abomination of idolatry is strongly and repeatedly condemned, for it constantly separated them from God and provoked divine wrath against them. Had it not been for His grace (undeserved favour) and for His Name's sake (His reputation before the heathen as the almighty God of Israel), He would have consumed Israel by His fury on numerous occasions (e.g. Ex. 32:11-14; Nu. 14:11-20; 25:11).

        The goodness and severity of God are illustrated well in His chastisement and judgment of His people, which would serve to rid them of idolatry (20:32) and purge all the rebellious; after this He would restore the faithful remnant to the land (20:38). This prophecy points forward to the time when the Lord Jesus will establish His kingdom in the New Jerusalem, inhabited soley by those who believe in Him and serve Him (20:40). Their continual praises to the Lord will be the "sweet aroma" that was merely typified in the Old Covenant's Tabernacle. For the first time, they will truly serve, hallow, and bring glory to the Lord before the Gentiles (20:41).

Prayer

        Lord, we praise Your Name today and thank You for giving us eternal life through Your Son, our Saviour, Jesus Christ. We long to see You face to face and worship You throughout eternity.


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