讀經-日程 | 聖經-研經 | 福音-傳播 | 信仰-生活 | 大光網路書房 | 主頁

讀經日程
(Daily Bible Study)
» 大光人物讀經日程
(Bible Character)
» 大光應許讀經日程
(God's Promises)
» 大光禱告讀經日程
(Prayer)
» 大光聖靈讀經日程
(Holy Spirit)
» 大光信心讀經日程
(Faith)
» 兩年讀完一遍聖經 (1)
(Bible in 2 Years 1)
» 大光讚美讀經日程
(Praise)
» 一年讀完一遍聖經 (1)
(Daily Walk 1)
» 大光苦難讀經日程
(Suffering)
» 一年讀完一遍聖經 (2)
(Daily Walk 2)
» 大光等候讀經日程
(Waiting)
» 兩年讀完一遍聖經 (2)
(Bible in 2 Years 2)
讀經搜索:
(Bible Study Search)

 
» 大光簡介
(About Glory Press)
» 評語建議
(Comments & Suggestions)
每日靈修
(One Year Devotion)
» 荒漠甘泉
Streams in the Desert
» 慕安德烈每日靈修
God's Best Secrets by Andrew Murray
» 信心的支票簿
Faith's check book
» 司布真每日靈修(日)
Morning by Morning
» 司布真每日靈修(夜)
Evening by Evening
www.GloryPress.com
glorypress@glorypress.com

© 2020 Copyright
Glory Mission Center.
All Rights Reserved.
 


Chinese3/25/2020English
經文:以西結書第二十三、二十四章
鑰節:「你們就知道我是耶和華。」(24:24)
提要

        二十三章用了類比法,定罪撒瑪利亞(北國)和耶路撒冷(南國)這兩個背道的姊妹,她們不斷地犯屬靈和政治的淫亂罪背叛上帝。就和十六章一樣,本章又用強烈的字眼暴露她們的淫行,來突顯上帝和以西結對她們與外邦結盟一事極端之厭惡。她們並不仰賴上帝來幫助,卻貪求外邦的力量和物資。她們所訂的經貿關係和政軍的結盟,使上帝的子民與外邦有更親密的接觸,而這正是上帝擔憂她們被玷污的原因。和異教隔絕是上帝的命令,為了使上帝的子民成聖,純潔而不致玷污。

        阿荷拉這個姊妹名字的意思是「她的帳棚或會幕」。自從王國分裂,由耶羅波安領導的十個支派住在北國,他們拒絕到耶路撒冷的聖殿敬拜,卻拜來自埃及的金牛犢,並在伯特立建壇膜拜(王上12:27~33)。亞哈王的時代,更加上對巴力的崇拜,大多是受到他那個腓尼基來的妻子耶洗別的影響。至於妹妹阿荷力巴的意思是「我的帳棚或會幕在她那裡」,因為上帝所居住的聖殿正是耶路撒冷。

        以色列(阿荷拉,23:5~15)的罪,也可以用來說明為何猶大(阿荷拉利巴)應受審判。因為她們兩者都犯許多相同的罪--包括把小孩殺了獻給摩洛(23:37~39),大大得罪了上帝。不過,猶大的人民更糟糕(23:11),因為上帝的殿還在他們中間,而且他們還有一些敬虔的君王和眾先知,可以有機會進行改革。至少,他們還目賭北國的敗亡,殷鑑不遠。他們非但未自北國學習警惕,還拜更多的偶像,與異教國家結盟的數目遠多於北國(參賽51:17;耶25:15~18)。在上帝的主權管理之下,這些國家組成巴比倫盟軍,用重兵來攻擊猶大(34:24)。猷大自此喝下上帝忿怒的杯--是以色列人在很多年前被亞述俘擄時也喝過的(23:31~34;參賽51:17;耶25:15~18)。這對姐妹遭受了舊約對淫婦最嚴厲的懲罰:用石頭打死(23:45~47;申21:21)。至於那些在審判中存活下去的人,將拋棄各種偶像,並知道祂是主耶和華(23:48~49)。

        二十四章,再次確定以西結(在流亡之處)和耶利米(在耶路撒冷)所發的預言。先知們一再預言,人們卻充耳不聞。如今,人們終於要親眼目賭其應驗了。在尼布甲尼撒王包圍耶路撒冷的那一天,上帝又向那遠在三百哩之外的以西結啟示說話(24:1;參王下25:1;耶39:1;52:4)。當消息傳到巴比倫時,人民才知道以西結真是上帝的先知,所有假先知的謊言都暴露顯明了。

        以西結用了肥美的肉塊(代表人民),放在滾燙的鍋中,用烈火燉煮,來說明圍城的急迫景況。這幅圖畫完全駁斥了他們(肉塊)可以安居於耶路撒冷(鍋11:3)的幻想。因為以西結也要離開這個鍋,任其燃燒,直到肉塊燒焦,甚至鍋子也要燒化。聖城要變成「血城」(24:6、10~13;參耶52:13)。鍋中的穢物(肉中的血),是指他們流無辜人血的罪(殺害義人和獻嬰祭),以及未照摩西律法,將血掩埋的不潔生活(利17:13~14)。以西結故意把這些穢物暴露於眾人可見的岩石上,好讓耶路撒冷的邪惡被大眾所知。上帝如何聽見義人亞伯之血的吶喊,祂也照樣垂聽城中無辜受害者的冤聲。惡人的血要留在鍋中,直到完全燒淨(24:11~12)。

        二十四章的另一景,是上帝取走了以西結愛妻的性命,他雖然哀働,卻無法器泣。這是象徵在耶路撒冷陷落之後,人們雖然傷心,卻無法公然地表哀,因為他們知道是上帝公正的手所造成的。那時,以西結就可以自由地向這些被擄的百姓講論上帝的話,不再受限制了(24:27)。

禱告

        主啊!您的名字何其美!我們生活、動作、存留都在乎您。您使被擄的得自由,受傷的得醫治,我們讚美您的名字。奉主耶穌基督的名,阿們!

English

Scriptures:Read Ezekiel 23 &24
Key Verse:"... you shall know that I am the Lord God."(Ezekiel 24:24)
Overview

        Chapter 23 is an allegory which condemns the apostacy of both Samaria and Jerusalem (the Northern Kingdom of Israel and the Southern Kingdom of Judah), represented by two sisters. They continually committed spiritual and political harlotry against their divine spouse, the Lord God. Like chapter 16, this present chapter uses very strong terms to describe their treacherous sins; but the emphasis is not only upon Judah's idolatry, it also displays the disgust of the Lord and Ezekiel because of their alliances with heathen countries. Rather than looking to the Lord and trusting in Him to provide for and help them, they lusted after the power and material things of the pagans. This led to trading relationships and political and military alliances, which brought the people of God into close contact with the heathen — the very thing the Lord had commanded them not to do, lest they become contaminated. Separation from the heathen was imperative in order for the people of God to remain consecrated, pure, and undefiled.

        Significantly, Oholah , the name of the older sister in the allegory, means "her [own] tent or tabernacle". Ever since the kingdom was divided, the ten tribes of the Northern Kingdom, under Jeroboam, rejected the Temple worship at Jerusalem and estalished calf worship adopted from Egypt, with their main shrine at Bethel (1 Kings 12:27-33). They also instituted Baal worship under King Ahab, largely due to the influence of his wicked wife Jezebel from Phoenecia. The name of the younger sister, Oholibah, means "My tent or tabernacle [is] in her", for the Lord's dwelling place, the Temple, was in Jerusalem.

        The sins of Israel (Oholah, 23:5-15) are listed to serve as a background for the judgment that Judah (Oholibah) deserved, for they were both guilty of the same sins against God, including the atrocity of child sacrifice to the heathen god Molech (23:37-39). But the people of Judah were the most guilty (23:11), for they had the privilege of having the Lord's House in their midst and had many opportunities to reform under the godly kings and the many prophets; they also saw Israel's fall, which should have warned them. Rather than learning from Israel's example, they too committed harlotry with even more idols and made more alliances with heathen nations than did Israel (cf. Jer. 3:8, 11). In the providence of God, however, these very nations would form the Babylonian coalition that would judge Judah by their cruel methods (23:24). Judah would have to drink from the same cup of the Lord's fury that Israel (her sister) had drunk many years earlier through the Assyrian captivity (23:31-34; cf. Isa. 51:17; Jer. 25:15-18). The sisters deserved the same penalty prescribed in the Old Testament for an adulterous wife: death by stoning (23:45-47; Deut. 21:21). For the people, however, the Lord had a redemptive purpose. Those who survived the judgment and chastisement would forsake idolatry and know that He is the Lord (23:48-49).

        In chapter 24, we see the confirmation of the many prophecies spoken by Ezekiel (from the exile) and by Jeremiah (from Jerusalem). These prophets had given continuous warnings, but they went unheeded. Now the time had come for the people to see the fulfillment with their own eyes. On the very day that Nebuchadnezzar laid the final siege to Jerusalem, the Lord revealed it to Ezekiel while he was 300 miles away (24:1; cf. 2 Kings 25:1; Jer. 39:1; 52:4). In those days, news traveled by runners, and to reach such a distance would take days. When the messenger finally arrived in Babylon, the people would know for sure that Ezekiel was a true prophet who had heard from God, and the false prophets' lies would be exposed.

        To illustrate the siege, Ezekiel was to put a pot of choice cuts (representing the people) over a strong fire and bring it to a vigorous boil (representing the siege). This sign would strongly refute the people's notion that they (the meat) were safe within Jerusalem (the caldron; 11:3), for Ezekiel was to leave the pot on the hot fire until all the contents were burned up, even until the pot was destroyed; this would symbolize the actual fire that would burn Jerusalem, as well as the completeness with which God would purge Jerusalem. The holy city of peace had become "the bloody city" (24:6, 10-13; cf. Jer. 52:13). The sign of the scum in the pot (formed from the blood within the boiled meat) was to further illustrate their guilt in shedding much innocent blood (murdering the righteous and sacrificing children) and not upholding the sanctity of life, for the Mosaic law specified that blood was to be buried (Lev. 17:13-14). The wicked of Jerusalem had spilt much blood and left it out for all to see, which Ezekiel appears to dramatize by removing some pieces of the scum and placing them upon a rock in the clear view of everyone. As God had heard Abie's righteous blood crying out from the ground, so too He heard the blood of the innocent in Jerusalem crying out for vengeance (24:6-8; cf. Gen. 4:10). The remainder of the scum (the blood of the wicked) was to stay in the pot and be consumed (24:11-12).

        Yet another sign in chapter 24 was Ezekiel's abstaining from mourning the death of his beloved wife when God had taken her, though inwardly he felt much sorrow. So too, when Jerusalem would be destroyed, the people would feel grief but show no open displays of mourning, for they will know that it was the Lord's doing and will recognize and accept the fact that justice and God's will had been accomplished. At that time, Ezekiel will no longer be constrained but will freely speak the word of the Lord to the captives who escaped death in Jerusalem (24:27).

Prayer

        Lord, how majestic is Your name! It is in You thai we move and live and have our being. You set the captives free and bring healing to the wounded. Thank You Lord — we praise Your name.


上一篇      下一篇


  • 幔內之歌全集 (華語版)
  • 精典聖歌100首(1稱頌主)
  • 精典聖歌100首(2渴慕主)
  • 精典聖歌100首(3 信靠.引導)
  • 精典聖歌100首(4 禱告)
  • 精典聖歌100首(5 救贖恩典)
  • 精典聖歌100首(6 主與我)
  • 精典聖歌100首(7 主愛深)
  • 精典聖歌100首(8 平安聖誕)
  • 幔內之歌全集 (台語版)
  • LIVE聖樂精選演奏曲100首 (1) 更加與主親近(南胡+鋼琴)
  • LIVE聖樂精選演奏曲100首 (2) 主是我堅固磐石(南胡+鋼琴)
  • LIVE聖樂精選演奏曲100首 (3) 時刻蒙恩 (聖樂鋼琴變奏曲)
  • LIVE聖樂精選演奏曲100首 (4) 我靈讚美 (聖樂鋼琴變奏曲)
  • LIVE聖樂精選演奏曲100首 (5) 永遠的膀臂(薩克斯風獨奏+蟲鳴鳥叫,萬壑爭流等天籟)
  • LIVE聖樂精選演奏曲100首 (6) 主居首位(小提琴獨奏.黑管獨奏+蟲鳴鳥叫,萬壑爭流等天籟)
  • 聖樂精選演奏曲100首7主在我心裡坦然無懼(橫笛+鋼琴.小提琴+鋼琴)
  • 大光精典聖歌100首
  • 聖樂精選演奏曲100首8有一恩門豁然而開(鋼琴小品)
  • 大光Live聖樂精選演奏曲全集
  • 大光「金蘋銀網」詩集
  • 大光荒漠甘泉信心篇(一)在信的人凡事都能
  • 大光荒漠甘泉信心篇(二)未見之事的確據
  • 大光荒漠甘泉信心篇(三)亞伯拉罕的信心
  • 大光荒漠甘泉信心篇(四)不要怕,只要信
  • 大光荒漠甘泉信心篇(五)信靠主的話
  • 大光荒漠甘泉信心篇 (六) 堅持到底的信心
  • 大光荒漠甘泉信心篇 (七) 信心的英雄
  • 大光荒漠甘泉信心篇(八) 勝過世界的信心
  • 大光荒漠甘泉信心篇全集
  • 大光荒漠甘泉得勝篇(一)求告主名
  • 大光荒漠甘泉得勝篇(二)恆切禱告
  • 大光荒漠甘泉得勝篇(三)迫切祈求
  • 大光荒漠甘泉得勝篇(四)得勝有餘
  • 大光荒漠甘泉得勝篇(五)耐性等候主
  • 大光荒漠甘泉得勝篇(六)一無掛慮
  • 大光荒漠甘泉得勝篇(七)藏在主堶
  • 大光荒漠甘泉得勝篇(八)捨己跟隨主
  • 大光荒漠甘泉得勝篇全集
  • 大光荒漠甘泉安慰篇(一)苦難成就榮耀
  • 大光荒漠甘泉安慰篇(二)雲彩般的見證人
  • 大光荒漠甘泉安慰篇(三)患難中的歌聲
  • 大光荒漠甘泉安慰篇(四)萬事互相效力
  • 大光荒漠甘泉安慰篇(五)父是栽培的人
  • 大光荒漠甘泉安慰篇(六)風雨中的成長
  • 大光荒漠甘泉安慰篇(七)神是我們的避難所
  • 大光荒漠甘泉安慰篇(八)試煉中的祝福
  • 大光荒漠甘泉安慰篇全集
  • 大光荒漠甘泉拾穗篇(一)讚美
  • 大光荒漠甘泉拾穗篇(二)應許和盼望
  • 大光荒漠甘泉拾穗篇(三)親近主
  • 大光荒漠甘泉拾穗篇(四)仰望主
  • 大光荒漠甘泉拾穗篇(五)神的作為
  • 大光荒漠甘泉拾穗篇(六)神的引導
  • 大光荒漠甘泉拾穗篇(七)平安喜樂
  • 大光荒漠甘泉拾穗篇(八)愛的奉獻
  • 大光「新舊約聖經」詩篇全輯1
  • 大光「新舊約聖經」詩篇全輯2
  • 大光「新舊約聖經」詩篇全輯3
  • 大光「新舊約聖經」詩篇全輯4
  • 大光「新舊約聖經」詩篇全輯5
  • 大光「新舊約聖經」詩篇全輯6
  • 大光「新舊約聖經」詩篇全輯7
  • 大光「新舊約聖經」詩篇全輯8

宣教 日程


奉獻 Offering

     


讀經日程免費訂閱
Email Subscription


最新消息
Newsletter


大光每日特價專櫃
Promotion Store

©2020 Copyright Glory Mission Center. All Rights Reserved.