This week, we shall continue the study of the book of Ezekiel in the Old Testament. Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
The Allegory of Two Eagles: This message to the exiles is given in the form of an allegory of “twos”—two eagles, two plants, two modes of Judgement, two planes of agency (earthly and divine) and two contrasting ends (doom and hope)—all these combined to make this allegory powerfully convincing and lasting in memory, delivered to quash the false hope in Zedekiah’s revolt against Babylon with the help of Egypt:
(1) Why does the Lord often ask Ezekiel to present his messages in dramatic acts or allegories like this one?
(2) 1st eagle (vv. 3-6)
a. How special is this 1st eagle? (v. 3)
b. What does it take hold of and carry away? (v. 4)
c. Where does it plant this top-most shoot? (v. 5)
d. How does it treat this newly transplanted vine? (v. 6)
(3) Its interpretation (vv. 12-14)
a. Who is this 1st eagle? (v. 12)
b. How is v. 4 to be fulfilled? (see its historical fulfillment in 2 Ki. 24:10-16)
c. How do vv. 13-14 give further details to vv. 5-6? (see its historical fulfillment in 2 Ki. 24:17)
(4) 2nd eagle (vv. 7-10)
a. Based on the description here, which is the more powerful eagle?
b. What does the preserved vine seek to do and why? (vv. 7-8)
c. What questions does the Lord ask and why? (vv. 9-10; see today’s introductory remark)
d. How does the Lord answer His own questions? (vv. 9-10)
(5) Its interpretation (vv. 15-21)
a. How will vv. 7-8 be fulfilled? (vv. 15-21; see its historical fulfillment in 2 Ki. 25:1-7)
b. What about the help sought from Egypt?(v. 17; 2 Ki. 24:7)
c. The reason given for the destruction of Jerusalem and her king, Zedekiah, is often spoken in terms of the breach of treaty or covenant:
i. What treaties and covenants are being mentioned? (vv. 15, 16, 18, 19, 20)
ii. Why does the Lord link the two together?
(6) The promise of a new vine (vv. 22-24)
a. Who in the future will plant the new vine?
b. How is it like and unlike the previous vine? (v. 22 versus v. 4; see Isa. 53:2 concerning the reference to the “tender shoot”)
c. Where will it be planted? (v. 23; see Isa. 2:2ff, the reference to Mount Zion)
d. What image is painted of this new Kingdom (vv. 23-24) and how does the passage from Isaiah 2:2-4 serve as its interpretation?
(7) What is the main message to you today and how may you apply it to your life?
本週我們會繼續研讀舊約以西結書。請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
二鷹之比喻：這給被擄百姓的比喻是以「二」為題材—二鷹、二樹、二媒介（屬地與屬天的）和兩個相反的終局（滅亡與盼望）—這些構成一個強而有力的信息，摧滅被擄者對西底家能成功背叛巴比倫的希望：
(1) 神為何特要藉著比喻來傳祂的信息？
(2) 第一隻鷹（17:3-6）
a. 這鷹有什麼特別之處？(17:3)
b. 這鷹折去什麼？(17:4)
c. 把它栽在什麼地方？(17:5)
d. 這被栽的枝子在新的地方景況又如何？(17:6)
(3) 這比喻的解釋(17:12-14)
a. 第一隻鷹喻指誰？(17:12)
b. 第4節所言怎樣得到應驗？（參王下24:10-16）
c. 第13-14節再作什麼補充？（亦參王下24:17）
(4) 第二隻鷹（17:7-10）
a. 從對二鷹的形容，那一隻是更強大？
b. 這曾被第一隻鷹所栽種的樹欲作什麼舉動？為什麼？(17:7-8)
c. 神就此發出什麼問題？為什麼？(17:9-10; 可參今天的引言)
d. 神如何回答自己的問題？(17:9-10)
(5) 這比喻的解釋(17:15-21)
a. 第7-8節的話怎樣得到應驗？（17:15-21; 見王下25:17）
b. 欲求助於埃及的結果怎樣？(17:17; 見王下24:7）
c. 神以毀約來論到耶路撒冷與西底家的滅亡：
i. 這裡論到的是什麼約？(17:15, 16, 18, 19, 20)
ii. 為何神把兩約相提並論？
(6) 新樹的應許(17:22-24)
a. 這新樹是誰栽種的？
b. 與前樹有何相同和分別之處？（試把第22節與第4節作比較；亦參賽53:2所論的嫩枝）
c. 這枝要被栽於何處？（17:23; 參賽2:2ff所論到的聖山）
d. 這裡如何描繪這新的國度？(17:23-24) 以賽亞書2:2-4如何為此經文作解釋？
(7) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中?
“He despised the oath by breaking the covenant. Because he had given his hand in pledge and yet did all these things, he shall not escape.” (Ezek. 17:18)
It is interesting to note that through the allegory of two eagles, the Lord does not only dash the hope of the exiles in trusting that Zedekiah’s alliance with Egypt would help break their yoke under Nebuchadnezzar and restore the kingdom of Judah, but also repeatedly points out that the reason for Zedekiah’s fate has to do with his breach of his treaty with Nebuchadnezzar.
One might sympathize with Zedekiah in that as the king of God’s people, it would be to God’s glory that he does not submit to a pagan king, and that the treaty he entered into is basically an unequal treaty, as a result he does not need to honor it.
However, with Jeremiah’s clear words of warning, Zedekiah has to fully understand the defeat in the hands of Nebuchadnezzar is not only God’s judgment of their sin, but it is His will that he should submit to the rule of Nebuchadnezzar (Jer. 32:26ff; 38:17-23), and through this allegory, Ezekiel makes clear that such an arrangement is meant to bless him and the kingdom of Judah (17:5-6). Therefore his breach of his treaty with Nebuchadnezzar is seen as a breach of his covenant with the Lord (17:19-20).
Indeed, often it is through our faithfulness to the covenant we make with men that we express our faithfulness to our Lord, because our earthly covenant as children of God is made always in the presence of God’s implicitly. It applies not only to our marriage vow, but also to any contract we sign in business or our contract with our employers. Therefore, if we breach a human contract, these words to Zedekiah apply equally to us, “Because he had given his hand in pledge and yet did all these things, he shall not escape” (17:18)
Food for thought!
「他輕看誓言，背棄盟約，已經投降，卻又做這一切的事，他必不能逃脫。」(結17:18)
神藉著二鷹的比喻清楚的摧毀那些在以西結時代被擄者對西底家能脫離尼布甲尼撒的軛之夢想。在這信息中，神多次指出西底家之罪包括對尼布甲尼撒背約的惡行。
作為神子民的君王，西底家不順服這外邦的王豈不是當作的事嗎？何況，這盟約明顯是「不平等條約」，為何不能背棄？
其實，先知耶利米已多次清楚的告訴西底家，敗在尼布甲尼撒手中是神的定意，也是他和百姓對神悖逆的審判，故此他須順服尼布甲尼撒的管治（參耶32:26ff; 38:17-23）。以西結更藉著這比喻顯示神在這事上的心意是要賜福給他和猶大國(17:5-6) 。故此，他背棄與巴比倫的盟約，也就是背棄與神立的約(17:19-20) 。
是的，往往我們是藉著向人守諾來表明我們對神守約，因為作為神的兒女，我們與人立的約，都是在神面前立的。這不但包括我們的婚約，就是商業的契約和與僱主所簽的合約。若然我們毀約，這些責備西底家的話同樣適用於我們：“他輕看誓言，背棄盟約……必不能逃脫。”(17:18)
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
For the basis of a proper understanding of this passage, please see the note below.
18:1-4—The Proverb of Fatalism
(1) The proverb concerning inheriting the sins of the fathers (vv. 1-2)
a. What is the proverb (often) quoted by the people (in exile)? (v. 2)
b. Is it consistent with the command of the Law of Moses? (see Deut. 24:16)
c. What about Exodus 20:5; Numbers 14:18: what do they mean then?
d. What do you think is the reason why these exiles, in their situation, like to quote this proverb?
(2) In His lengthy rebuke of such denial of personal responsibility and fatalism, what principle does the Lord set as the cornerstone to His answer?(vv. 3-.4)
a. What is the principle of God’s administration of justice?
b. What does it mean for God to assert that “every living soul (or person) belongs to me”?
18:5-9—The Case of a Righteous Man
(3) If a man is to be credited with righteousness, his righteousness should be expressed in what aspect of his life
a. According to v.6a? (cf. Deut. 12:2, 13-14; 1st-4th of the Ten Commandments in Exod. 20:3-11)
b. According to v6b? (see the 7th Commandment in Exod. 20:14; cf. Lev. 15:24; 18:19; 20:10, 18; Deut. 22:22)
c. According to vv. 7-8? (see 8th–10th Commandment in Exod. 20:15-17; cf. Exod. 22:26-27; Lev. 19:13; 15:11; 23:19-20 etc.)
d. According to v.9? (Lev. 18:1-5; Deut. 26:16-19)
(4) Why does the Lord need to comprehensively show that for a righteous person to be considered righteous, he needs to express his righteousness basically in all aspects of his life—from the 1st to the 10th Commandments in Exodus 20?
18:10-13—The Case of a Rebellious Son
(5) What are the particular sins highlighted in the case of this rebellious son? (vv. 11-13)
(6) What might be the purpose of detailing his sins as such?
(7) Why, in your opinion, would a son turn out like this one?
(8) What will his fate be? (v. 13)
(9) What is the message with this example?
18:14-18—The Case of a Righteous Son
(10) What are the particular acts of righteousness highlighted in the case of this righteous son? (vv. 15-17)
(11) What might be the purpose of detailing his acts of righteousness as such?
(12) Why, in your opinion, would a son turn out like this one even though he sees the sinful deeds of his father? (v. 14)
(13) What will his fate be? (v. 17b)
(14) How important is it for the Lord to cite such an example
a. To you?
b. To the exiles?
(15) What is the main message to you today and how may you apply it to your life?
Note: It should be noted that the Hebrew word, nepes is variously translated as “living person, life, person or soul”. “Yahweh is not hereby staking His claim primarily to the non-physical aspect of the human constitution. Such a dichotomy was foreign to the ancient Hebrews” (NICOT, 562). However, Alexander has a point in that “Yahweh was not talking about spiritual life and death in this passage, for the whole discussion of this book is seen in light of the Mosaic covenant. This covenant makes it very clear over and over again that the one who obeys will live physically (and enjoy the Promised Land), and the one who disobey the covenant will die physically (cf. Lev. 26; Deut. 28:58-66; 30:15-20). It is within this context that life and death are understood in this chapter. In the Old Testament, eternal life was gained only by faith in the coming Messiah (see Gen. 15:6).” (Alexander, 60)
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
要了解這段信息的背景，請先參閱下註。
18:1-4—宿命論的俗語(Proverb)
(1) 子承父孽的俗語(18:1-2)
a. 這些被擄的百姓常引用的俗語是怎樣說的？(18:2)
b. 與摩西律法的教導是否吻合？(見申24:16)
c. 與出埃及記20:5和民數記14:18是否相似？為什麼？
d. 你認為這些被擄的人為何愛引用這俗語？
(2) 在神冗長的回應中，祂把什麼真理表明？(17:3-4)
a. 祂施行公義的原則是什麼？
b. 在此先表明：“世人/every living person or soul/都是屬我的” 是什麼意思？
18:5-9—義人之例
(3) 若要被稱為義，義人的義需在生活那些層面活出來？
a. 18:6a （參申12;2, 13-14；出20:3-11之第一至第四誡）
b. 18:6b（參出20:14之第七誡；利15:24; 18:19; 20:10, 18；申記22:22）
c. 18: 7-8 （參出20:15-17[第八至十誡]; 22:26-27；利19:13; 15:11; 23:19-20等）
d. 18:9 （利18:1-5; 申26:16-19）
(4) 為何神要如此詳盡的列舉義人活命需有的表現（其實是十誡的要求）？
18:10-13—逆子之例
(5) 這逆子行了什麼惡？（18:11-13）
(6) 如此詳列他的惡行有什麼用意？
(7) 你認為義人竟出逆子之原因何在？
(8) 這逆子要得什麼結局？(18:13)
(9) 這例的主要信息是什麼？
18:14-18—逆子竟出義子
(10) 這義子所行的是什麼義行？(18:15-17)
(11) 如此詳列他的義行有什麼用意？
(12) 你認為這兒子見父親惡行而竟不受污染的原因何在？(18:14)
(13) 這兒子要得到什麼結局？(18:17b)
(14) 這義子之例：
a. 對你有什麼意義？
b. 對當時被擄者有什麼重要信息？
(15) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中?
註：中文和合本把原文nepes譯作「人」，亦可譯為「活人、生命或靈魂」。“耶和華在此不是單指非肉體的部份而說，（靈與體的）二分法對希伯來人是陌生的” （NICOT, 562）。解經家Alexander認為：“在這段信息耶和華不是論到靈魂的生死，因為全段是以摩西律法的約作為背景的。這約不斷重複的指出：那遵守的就得肉身存活（並享用應許地）；不聽從的就要肉身死亡（參利26；申28:58-66; 30:15-20）。要明白這章的信息必需知道這背景。在舊約時代，永生是因信將臨的彌賽亞而得的（見創15:6）。” （Alexander, 60）
“The father eats sour grapes, and the children’s teeth are set on edge.’” (Ezek. 18:2)
This proverb appears to be really popular among the people of Israel as both Jeremiah (in Jer. 31:30) and Ezekiel quote this proverb during the time of the crumbling of the kingdom of Judah and the continuation of their exile to Babylon. The Lord sees that it is necessary to confront the popularity of such a proverb, and in this passage in Ezekiel, He clarifies in no uncertain terms what He has already made clear in the Law of Moses that “The son will not share the guilt of the father, nor will the father share the guilt of the son” (Ezek. 18:20; Deut. 24:16).
The reason is quite obvious. The people in exile have chosen not to take a good look at themselves, but instead put the blame of their current demise—the fact that they are in exile—squarely on their forefathers. In other words, it is the sour grapes of the sins of the fathers and not theirs that have caused them to suffer the consequence, setting even their own teeth on edge. It is certainly not case.
As much as their fathers had sinned, they have also, and that is the reason why the Lord has chosen to list in such details both the righteous acts of a person who can be considered righteous (18:5-9), and the wicked sins of a rebellious son (18:11-13), to serve almost like a checklist for their own self-examination. In fact, the Lord will follow this message of rebuttal with a stage-by-stage reminder of both the sins of their fathers and theirs in chapter 20.
However, the message here is not just a rebuttal of their avoidance of responsibility and the sense of fatalism, but one of encouragement in that even as bad their immediate past generations might be who are likened to the “violent son” in 18:10, they can and should be different even though they “see the sins of his father commits” (18:14). All they have to do is to repent and they will not die for their fathers’ sin but will surely live (18:17).
As a result, all these modern-day talks about family of origin cannot be an excuse for us to continue to repeat the mistakes of our former generation, especially in light of these words of the Apostle Paul, “Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come.” (2 Cor. 5:17).
「你們在以色列地怎麼用這俗語說：“父親吃了酸葡萄，兒子的牙酸倒了呢？”」(結18:2)
以上的俗語似乎在猶大快要亡國時很通行，因為以西結和耶利米（耶31:30）都有提到。這俗語明顯是神所憎惡的，因為早藉著摩西律法，祂已指出：“不可因子殺父，也不可因父殺子；凡被殺的都為本身的罪” （申24:16）。現在祂藉以西結再次的澄清這個原則（結18:20）。
這再次澄清的原因是明顯的。這次被擄的百姓從不自我省察，單把他們所遭遇的困境—特別他們的被擄—歸咎於他們的列祖。換句話說，正如這俗語所言：是列祖因罪所吃的酸葡萄，叫他們今日嘗到牙酸倒了的惡運。他們當然是大錯特錯的了！
當然列祖悖逆神，但他們也繼續如是；正因這原故，神要清楚向他們詳列義人的義行（18:5-9），和惡人的惡行（18:11-13），好叫他們自我省察。其實，在這信息之後，神還逐代的數算他們的惡行，包括了這被擄的一代在內（見第20章）。
不過，在這信息中，我們看到神不是單單的指出他們不承擔責備和其宿命論的錯誤，其實更包括了鼓勵的信息，希望他們能像那逆子的後人，雖然是眼見父親的惡行（18:14），卻能因懼怕而不照樣去作；也因此不至死亡，反能存活（18:17）。意思是要：你們是可以不同的！惟時尚未晚！
故此，我們不要被現今的「原身家庭」理論所影響，以為重蹈前人的覆轍是免不了的。使徒保羅就清楚的告訴我們：“若有人在基督裡，他就是新造的人，舊事已過，都變成新的了。” (林後5:17)
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
18:19-20—Objection by the People
(1) To God’s fair treatment of the father and the son, what objection do the people have? (v. 19)
(2) Is it not in direct opposition to the first proverb that they like to quote? (v. 2)
(3) What might be behind such an objection? (see Num. 14:18)
(4) What is the Lord’s answer to their objection? (v. 20)
(5) What is the meaning of one’s righteousness being “credited” to him? (see Gen. 15:6)
18:21-24—Two Further Examples
(6) Never too late for the wicked (vv. 21-23)
a. If a person commits what are described in vv. 11-13, do you think he has a chance of repentance? Why or why not?
b. What if such a person does repent and do what is just and right? (v. 22)
c. Have you come across such a person who repents? (see Lk. 23:39-43)
d. Do you think it is fair for God to forgive such a wicked person? Why or why not?
e. What is God’s own explanation? (v. 23)
(7) Never be too sure for the self-righteous (v. 24)
a. Is it possible for a “righteous” person (as described in vv. 5-9) to turn from his righteousness and commit wickedness as the son described in vv. 11-13?
b. Why or why not? (see note below)
c. What if this is the case? (v. 24)
18:25-32—Stubborn Objection of the People
(8) Given the answers to both their proverb (in v. 2) and their objection (in v. 19), why would they insist that “the way of the Lord is not just”? (v. 25)
(9) What is God’s answer to their charge? (vv. 25b, 29)
(10) What does the Lord reiterate in vv. 26-28? What’s His purpose?
(11) God’s final appeal (vv. 30-32)
a. How does v. 30 sum up God’s messages to them?
b. What is the key their permanent repentance? (v. 31)
c. What is God’s message to the world today in v. 32?
(12) What is the main message to you today and how may you apply it to your life?
Note: The “righteousness” as discussed here refers to “righteousness” that comes from the observance of the Law of Moses, and is only “credited to him” ultimately because of faith, as in the case of Abraham (cf. 18: 20; Gen. 15:6). Without faith, there cannot be a “new heart and a new spirit” (18:31), and such a “righteousness” before the law without faith is at best self-righteousness and does not last.
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
18:19-20—百姓的抗議
(1) 對神這公平的處理父與子的生命，百姓的反應是什麼？(18:19)
(2) 他們這反應豈不正是他們愛引用的俗語的相反嗎？你說是嗎？(18:2)
(3) 這樣作相反的論調的原因是什麼？（與民14:18可有關？）
(4) 神怎樣回應他們的抗議？(18:20)
(5) “義人的善果” 該譯為“義人的義”: 按創世記15:6，亞伯拉罕是如何被稱義的？
18:21-24—再說兩例
(6) 不會太遲（18:21-23）
a. 如果一個人行如18:11-13所言的惡，尚會悔改回轉嗎？為什麼？
b. 如果這樣的人真的悔改又如何？(18:22)
c. 你見證過這樣回轉的人嗎？(見路23:39-43之例)
d. 你認為神就赦免這樣的人公平嗎？為什麼？
e. 神怎樣解釋？(18:23)
(7) 不要太肯定(18:24)
a. 一個像18: 5-9所形容的「義人」會棄義，行18:11-13所形容的惡嗎？
b. 為什麼？（可參下註）
c. 如果這樣的人真的行惡又如何？（18:24）
18:25-32—百姓的頑抗
(8) 神對他們的俗語(18:2) 和他們抗議(18:19) 已作了詳盡的回答，為何他們仍堅持說：“主的道不公平” ？(18:25)
(9) 神怎樣對他們的頑抗作出回應？(18:25b, 29)
(10) 在18:26-28神重述的要點是什麼？
(11) 神最後的呼籲（18:30-32）
a. 18:30怎樣總結這段信息？
b. 他們能作出真正的改變的鑰匙是什麼？（18:31）
c. 今日神同樣向世人作出什麼呼籲？（18:32）
(12) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“For I take no pleasure in the death of anyone, declares the Sovereign Lord. Repent and live.” (Ezek. 18:32)
Allow me to share excerpts from the insights of Daniel Block into this passage in Ezekiel 18 which in his words, “Few units in Ezekiel match (its) transparency and permanent relevance of their message
“First, Ezekiel repudiates any systemic doctrine of sin and retribution that would allow one person to blame for his or her fate…children may not hide behind a theology of corporate solidarity and moral extension that absorbs them of personal responsibility for their own destiny…
Ezekiel repudiates any doctrine that would accuse God of unscrupulosity and capriciousness. His moral universe runs according to fixed rules…
Ezekiel repudiates any doctrine that would perceive God is primarily bent on judgment and death. This gospel is clearest in His promises of hope, and His declarations that He stands on the side of life, not death, but is also present in His warnings of judgment. After all, to be forewarned is not only to be reminded of the peril of one’s course but also to be directed to the way of escape. God’s mercy and grace move Him to plead with men and women to accept that way, to repent of their sin and find life in Him…
Ezekiel repudiates any doctrine of ministry that encourages a prophet to claim only what people want to hear. People in despair need a message of hope, and those wrapped up in their own miseries need a vision of God’s mercy. If a doctrine of cheap grace is to be rejected by the rank and file in God’s kingdom, the minister must certainly lead the way. But one’s appreciation for grace will be directly proportional to one’s consciousness of sin. A prophet does no one favor for promoting a sense of well-being when one is governed by the law of sin and death. For those under this sentence there is no substitute for a pointed call for repentance…
Ezekiel repudiates any doctrine that claims that God’s covenant with Israel is over. For His audience in exile its benefits have been suspended to be sure. But underlying Yahweh’s passionate appeal for the nation’s corporate repentance and revival is His commitment to His people. He has given His word and He longs for the day when they will reciprocate.” (NICOT, Ezekiel, 589-590)
「主耶和華說：我不喜悅那死人之死，所以你們當回頭而存活。」(結18:32)
解經家Daniel Block稱以西結書第18章為“以西結書中少有的篇幅，其信息是如此清晰，並帶著歷久常新的信息” 。故此，容許我摘譯他對這章的反思：
“首先，以西結推翻了任何容許人把自己命運歸咎別人之罪與報應相連的理論……
以西結推翻了任何指神是隨意和反覆無常的理論。祂是以不變的道德原則來治理祂的宇宙……
以西結推翻了任何以神是好審判和死亡的理論。祂的福音清楚應許著盼望，也清楚宣告神是站在生、不站在死的那邊—這盼望也存在在審判的警告中。其實，這些警告不是單在乎提醒我們所走的道路的危險，也同時指示我們走向逃生的路。神的憐憫與恩典勸導男女接受這道路，悔罪而在祂裡面得生……
以西結推翻了任何鼓勵先知去傳取悅群眾信息的理論。絕望者需要盼望的信息；落在自掘墳墓困境的人需要得見神憐憫的異象。若會眾需要拒絕「廉價恩典」的理論，神僕就需要先作榜樣。人對恩典的領會是與對罪的敏感成正比的。一個專著律例和死亡的先知不能叫人生命得益處。那些犯這些錯誤的人需要聽到悔改的呼籲……
以西結推翻了任何宣稱神已與以色列毀約的理論。對被擄的聽眾而言，這約當時是暫停了；但在神懇切呼籲全國悔改和復興的背後，是神對祂子民不變的約。祂已許諾，祂正在等待他們作出回應。” （NICOT, Ezekiel, 589590）
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
Following the rebuke and call to repentance of the people in Israel in general, now the Lord asks Ezekiel to speak to the princes, i.e. the rulers of Israel in the form of a lament which is in two parts (see note below):
19:1-9—Part 1—The Allegory of a Lion Cub
(1) How does the Lord describe the mother of this cub? (v. 2)
(2) What kind of a cub has this young one developed into? (v. 3)
(3) What happened when the nations heard about his fame? (v. 4)
(4) Who then is this cub that was captured and led to Egypt? (see 2 Ki. 23:34)
(5) In place of the first cub, what has the second cub developed into? (v. 6)
(6) How different was he from the first cub in terms of his power and influence? (v. 7)
(7) What did the nations do to this 2nd cub? (vv. 8-9)
(8) Who then is this 2nd cub? (2 Ki. 24:12; 2 Ki. 25:7)
(9) While the lioness is very obviously the nation of Israel/Judah, and irrespective of whether Jehoahaz is the 1st cub and Jehoachin is the 2nd cub (many see Zedekiah fits the profile of the 2nd cub better):
a. What is the central message of this allegory?
b. Why is this message delivered in the form of a lament?
19:10-14—Part 2—The Allegory of a Vine
(10) How does the Lord describe this “mother” vine as a nation? (vv. 10-11)
(11) What does it mean that it is “fit for a ruler’s scepter? (v. 11)
(12) What has happened to this beautiful, fruitful and mighty vine? (v. 12)
(13) What is its present condition? (v. 13)
(14) How does it fit the contemporary situation of Judah in the time of Ezekiel?
(15) What does it mean that “no strong branch is left on it fit for a ruler’s scepter”? (v. 14)
(16) As a song written to be sung, who are meant to sing this lament? Why?
(17) What is the message to you today and how may you apply it to your life?
Note: The genre of this unit is identified in the opening command (which is) a technical term “for a special kind of musical composition…which was composed and sung at the death of an individual, though it is also used of laments at the destruction of a nation or people” (NICOT, 592)
請細心慢細慢讀每天指定的經文至少兩遍，然後反複思考問題。
在向被擄者（作為以色列的代表）發出呼籲後，現在神以哀歌形式向以色列王發出信息：
19:1-9—哀歌之一：小獅之比喻
(1) 神如何形容這母獅？（19:2）
(2) 這小獅長成為怎樣的獅子？(19:3)
(3) 列國聽見其名聲作出什麼反應？(19:4)
(4) 這被拿到埃及的獅子是誰？（見王下23:34）
(5) 繼而生的另一小獅長成為怎樣的獅子？(19:6)
(6) 與第一獅相比下，這獅的勢力與影響是怎樣的？(19:7)
(7) 列國怎樣對待這獅子？(19:8-9)
(8) 誰是這第二獅子？（參王下24:12; 25:7）
(9) 一般看這母獅為以色列/猶大，第一小獅為約哈斯、第二小獅為約雅斤（雖然西底家與這比喻內容更吻合）
a. 這比喻的主要信息是什麼？
b. 為何要以哀歌形式來表達？
19:10-14—哀歌之二：葡萄樹之比喻
(10) 神如何形容母樹？(19:10-11)
(11) “可作掌權者的杖/scepter” 是什麼意思？
(12) 這大樹遭到什麼命運？(19:12)
(13) 這樹的現況是怎樣？(19:13)
(14) 與以西結時猶大的景況怎樣相同？
(15) “沒有堅固的枝幹可作掌權者的杖” 是什麼意思？(19:14)
(16) “這是哀歌，也必用以作哀歌” 是什麼意思？
(17) 今天你得到的提醒是什麼？你會怎樣應用在你的生命中？
“Take up a lament concerning the princes of Israel…This is a lament and is to be used as a lament.” (Ezek. 19:1, 14)
The contents of this lament commissioned by the Lord are certainly inspired by the Lord, although we have no idea whether He also penned the music of the lament. In any case, the command to compose a lament is unusual, and one has to ask why does the Lord choose to use a lament which presumably only allegories the fate of Israel and Judah, without a call to repentance, like the message in the immediately preceding chapter.
However, it is fitting for the Lord to command Ezekiel at this time to compose a lament for the princes (i.e. the kings) of Israel, and within the contents, it appears that He has Jehoahaz and Zedekiah in mind (2 Ki. 23:31ff; 25:7) because:
- What happened to Jehoahaz is a historical national tragedy that all Israel had mourned over, and thus this lament which extends to the hooking of their present king, Zedekiah like a lion cub to Babylon, or the tearing of a vine and its transplantation into a dry land, Babylon, which was not completed when these words were uttered until the destruction of Jerusalem and the carrying away of Zedekiah some time in the future, is certainly something worthy to grieve by the nation. Such a message has already been repeated many times, this time it is to put into a song, the music of which would not only convey a deeper sense of sadness, but will penetrate into the hearts of its hearers. This, I am sure, is the reason why the Lord has chosen to convey such a devastating end to a nation He has chosen and a people He loves;
- But more than that, I believe the Lord commands Ezekiel to put it into a song of lament, because it is first and foremost His own lament:
o He is the one who has chosen and blessed this lioness “among the lions” (19:2)
o He is the one who has protected and made strong each of Israel’s rulers and made them roar to the terror of the nations (19:7); but
o He is also the one who trapped and brought them down, who stripped its fruit and consumed it totally, leaving no strong branch that is fit for a ruler’s scepter — signifying the end of Israel as a nation!
Since the Lord has made it clear that He takes “no pleasure in the death of anyone” (18:32), He certainly takes no pleasure in the death of a nation He has chosen, the end of a people He loved, and still does!
「你當為以色列的王作起哀歌……這是哀歌，也必用以作哀歌。」(結19:1, 14)
這哀歌既是神吩咐以西結作的，其內容當然是出於神，雖然我們不曉得誰來配上音樂的。無論如何，神吩咐作出哀歌是不尋常的。我們不禁要問：為何神以哀歌來道出以色列和猶大的命運，而內中竟沒有一般的責備或警告的信息呢？
神吩咐以西結為這兩位君王（相信是指約哈斯和西底家—見王下23:31ff; 25:7）作哀歌是合宜的，因為
- 在約哈斯身上所發生的可以說是猶大國國難的開始；是舉國當哀慟的。這哀歌亦為西底家如野戰般的被鈎到巴比倫，又如葡萄樹被拔出、栽到曠野乾旱無水之地。這些在作這哀歌時尚未完全的應驗，是要等到耶路撒冷被毀，西底家被擄才得全部的實現。但不論是已應驗的、或將要成就的，確是全國當哀慟的。這樣的信息早已被宣告多次，是時候把之作為哀歌，好使藉著哀樂，使信息深入人心，產生當有的哀傷。我相信這是神揀選作哀歌的主因，好叫祂所揀選的國、所愛的民能真正領會可悲的終局。
- 同時我相信，神吩咐以西結作哀歌，是因為這正是祂的哀歌：
• 祂是那位在眾獅中揀選並賜福以色列的（19:2）；
• 祂是那位保守、興起以色列每一君王的，使他們咆哮，震動遍地的（19:7）；
• 祂更是那位撒網、捉拿，吹掉果子，焚燒葡萄樹，以致沒有可作掌權者的杖—表明以色列亡國的終局！
神既然是“不喜悅死人之死的”(18:32) ，祂豈會不為所揀選的國之毀滅、祂所愛的百姓之滅亡而哀傷呢！
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
As chapter 18 clearly shows us that the people in exile refuse to accept their responsibilities for the demise of their nation, and it appears that the Lord’s rebuttal of their popular saying has not accomplished His purpose, He now shows these people that they, as well as their forefathers are just as rebellious:
(1) When was the last time God showed a vision to Ezekiel? (see 8:1)
(2) With all the messages already delivered through Ezekiel, why would some of the elders come to inquire of the Lord through Ezekiel? (v. 1)
(3) What does their action signify?
(4) What is the Lord’s answer to them? (v. 3)
(5) In asking Ezekiel to judge them, the Lord confronts these elders with their sins and those of their fathers by stages, starting with the generation in Egypt (vv. 4-12)
a. Where did God choose them? (v. 5; see Exod. 2:23)
b. In what ways did God reveal His “uplifted” mighty hand and what promise did God given them? (v. 5 see Exod. 8-12 in particular)
c. How does the Lord describe the Promised Land that He would lead them into? (v. 6)
d. What kind of a people were they spiritually when in Egypt? (v. 7)
e. Had they changed because of their experience of God’s grace and mighty power? (v. 8)
f. Why then did God still come through with His promise to lead them out of Egypt? (vv. 9-10)
g. In leading them out of Egypt, what has the Lord done
i. To enable them to live? (v. 11)
ii. What do you understand by “to live”? (see the context in Deut. 30:16)
iii. To make them holy? (v. 12)
iv. Why is the giving of Sabbaths a sign between God and the people in order to make them holy (i.e. set them apart for Him alone)? (v. 12 is almost a word for word repetition of Exod. 31:13)
(6) What is the message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
第十八章清楚顯示被擄的百姓不願承擔導至國難的罪，神要推翻他們的俗語似未收效；故此現在指出他們與列祖都要承擔罪過：
(1) 上次神在那年日藉著異象向以西結顯現？(見8:1)
(2) 既已把責備、毀滅的信息多次傳講，為何這幾個被擄中的長老還要藉以西結來求問神？
(3) 他們這舉動表明什麼？
(4) 神給他們立刻的回覆是什麼？(20:3)
(5) 在連連吩咐以西結要審問他們之餘，神就數述他們列祖的罪，由在埃及地那一代開始（20:4-12）
a. 神於那時正式揀選以色列的？（20:5; 出2:23）
b. “起誓” 原文是“舉起手來” ，是彰顯大能之意（因為神還需向天地舉手起誓嗎？）：神在埃及地如何顯出大能？這揀選有什麼甚寶貴的應許？(20:5; 參出8-12)
c. 神如何形容要給他們的地？(20:6)
d. 在埃及為奴之時，他們的屬靈情況是怎樣的？(20:7)
e. 在經歷神的應許和祂大能的彰顯後，他們有否改變過來？(20:8)
f. 為何神仍照所應許的帶領他們出埃及？(20:9-10)
g. 在帶領他們出埃及後，：
i. 神賜他們什麼好叫他們因此活著（意思是能活在並享受應許地）？（20:11; 申30:16）
ii. 神賜他們什麼，叫他們成為聖？(20:12)
iii. 為何稱之為證據(sign) ，使他們成聖（即分別為聖給神之意）？（20:12是出31:13的引述）
(6) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“On the day I chose Israel, I swore with uplifted hand to the descendants of the house of Jacob, and revealed myself to them in Egypt.” (Ezek. 20:5)
Although the story of Exodus is a familiar one not only to Christians and Jews, but to the world at large, Ezekiel 20 gives us further insight into this important historical junction of Israel in that
- It was considered by the Lord the decisive moment in which He made His choosing of the seeds of Jacob official (Deut. 7:6-8). In other words, without Exodus, there would not only be no nation of Israel, and for that matter, no fulfillment of God’s promise to Abraham to bless all the nations through his seed;
- The choosing of the seeds of Jacob represents God’s own pledge to be the Lord their God (20:5) — a covenantal relationship that binds God to His promise throughout the rebellious history of Israel;
- Such a promise is made under oath (20:5), and with God, His oath is irrevocable;
- The land of Canaan is described by the Lord as not only “a land flowing with milk and honey” but also “the most beautiful of all lands” (20:6). Palestine today, after centuries of curses by the Lord because of the sins of Israel, is no comparison to its former days. It must have been very different then to deserve to be called the most beautiful of all lands. Metaphorically too, we can see how blessed are those who love and obey the Lord; we are dwelling in the most beautiful place on earth;
- The Israelites, during that four hundred years in Egypt (Gen. 15:13; Acts 7:6), had degenerated into a people who defiled themselves with the worship of the Egyptian idols (20:7), having totally forsaken the God of their fathers—that perhaps explains why Moses had to flee Egypt as his own people were totally ignorant of God to the point that even upon his return, they hardly knew who Yahweh was and were reluctantly to be led by Moses even in light of the many miracles he performed in God’s name; and yet
- God kept His promise for the sake of His name and “would keep it from being profaned in the eyes of the nations” (20:9) which is no reflection of God’s ego (though He is absolutely right in protecting His name as the Creator God), but rather for the sake of the nations so that they may also know Him as the One True God of the universe.
With such love and privilege conferred upon Israel, no wonder the Lord would not entertain the phony inquiry of the elders in exile who continue in the path of rebellion of their forefathers. The questions to us today, though, are really the same: are the love and privilege conferred upon us by God, especially through the sacrifice of His Son the cross any less? Are we also embarking on the same path of rebellion of the Israelites?
「主耶和華如此說：當日我揀選以色列，向雅各家的後裔起誓，在埃及地將自己向他們顯現，說：我是耶和華─你們的神。」(結20:5)
雖然「出埃及」的事蹟是人所共知的，以西結在第20章所得的啟示卻給我們對這以色列歷史性的時刻有多一點的認識：
- 這是神公開對普世表明祂揀選雅各的後裔、以色列民的時刻（申7:6-8）。因此，若沒有出埃及這段事蹟，也就沒有以色列的存在；神對亞伯拉罕應許藉著他的後裔作萬國祝福的話，也就沒有得應驗；
- 揀選雅各的後裔，與祂承諾作他們的神是分不開的；神對這約的承諾使神在以色列民悖逆的歷史中，始終沒有丟棄他們：
- 這約是藉著起誓而立的，故此是不能被毀的；
- 神所揀選賜給他們的地，不但是“流奶與蜜之地” ，更是在萬國中最有榮耀的（或譯最美之地—20:6）。今日的巴勒斯坦地在歷代的戰爭中和以色列悖逆神的摧殘之下，當然已是今非昔比。但這段經文給我們知道，這地原是何等的美麗。在靈意上，我們也可以領會到，那些愛主的人，實在已住在世上最榮耀、最美麗的神的居所；
- 原來，在埃及為奴的四百年中（創15:13；徒7:6），以色列已忘記了他們祖宗的神，轉而敬拜埃及的偶像（20:7）—或許，這給我們解釋到摩西為何要逃離埃及，原因是以色列民已全不認識耶和華，以致在摩西重回埃及，以耶和華的名大行神蹟時，百姓也不大願意跟從他；
- 神之所以屢次沒有在怒中毀滅以色列人，是因祂說：“我卻為我名的緣故沒有這樣行，免得我名在他們作住的列國人眼前被褻瀆”(20:9) 。這故然是神不容許祂的名受辱之故，但其實更是為列國至終都能認識祂，歸向祂之故。
神既如此厚愛和恩待了以色列，無怪祂拒絕這些跟隨列祖、繼續悖逆祂的長老們的求問。不過，今日我們同樣要自省：神藉著祂的兒子為我們死在十字架上，向我們所顯的厚愛豈不是比向以色列民更大、更深嗎？我們是否與昔日的以色列家有別？或是仍像他們走悖逆祂的路呢？
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
20:13-17—The Rebellious Generation That Left Egypt
(1) “Yet the people of Israel rebelled against me in the desert” (v. 13)
a. What might be the two key events of rebellion that mark this first generation in the desert? (see Exod. 30 and Num. 14)
b. Also read Exodus 16:27 for an example of violation of Sabbath.
(2) How did God react to their disobedience? (v. 13b; Exod. 32:10; Num. 14:12)
(3) Why did God relent from His wrath? (vv.14, 17; see Exod. 32:12; Num. 14:12-16)
(4) Though the Lord did not destroy them, what punishment did He swear to inflict upon them (i.e. people of that generation)? (v. 15; Num. 14:26-35)
20:18-26—The Rebellious Generation That Grew up in the Desert
(5) Although the Lord appeared to have given up on the first generation in the desert, He now turns to the their children (vv. 18-20): in telling them not the follow the statutes of their fathers and their idols:
a. What relationship does He remind them of? (v. 19)
b. What specific instructions does He remind them to keep? (vv. 19-20)
(6) What happened to this 2nd generation in the desert? (v. 21)
(7) Can you remember one or two major incidents of their rebellion? (see Num.15:32 for the violation of Sabbath and Num. 16-17 for the two most notorious rebellious acts of their time)
(8) Why did God again relent from His wrath? (v. 22; Num. 16:22, 46-47)
(9) Although the Lord did not completely destroy them, what punishments does the Lord pronounce on them? (vv. 23-26)
(10) Read carefully theses punishments mentioned by the Lord: when and how have they been fulfilled?
20:27-29—The Rebellious Generations in the Promised Land
(11) Were the generations that possessed the Promised Land any different from their fathers? (v. 27)
(12) What specific sins are being highlighted of these generations? (vv. 28-29)
(13) Of all these generations mentioned in this chapter, which in your opinion should bear the greatest wrath of God? Why?
(14) What is the message to the current generation in Ezekiel’s time?
(15) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
20:13-17—出埃及的世代
(1) “以色列家卻在曠野悖逆我” （20:13）
a. 這在曠野的第一代列祖悖逆神的惡行中最顯著的是那兩件事？（見出30和民14）
b. 亦參出埃及記16:27有關干犯安息日之例。
(2) 神本欲如何處置他們的悖逆？(20:13a; 見出32:10和民14:12)
(3) 為何神卻沒有這樣行？（20:14, 17; 見出32:12和民14:12-16）
(4) 神沒有立刻毀滅他們，卻起誓要怎樣審判他們那一代的人？（20:15; 民14:26-35）
20:18-26—在曠野長大的世代
(5) 神給予新一代機會，吩咐他們不要仿效上一代：
a. 祂提醒他們與祂有什麼特別關係？(20:19)
b. 祂並特意要他們遵守什麼？(20:19-20)
(6) 這在曠野的第二代與上一代有分別嗎？(20:21)
(7) 這在曠野的第二代的列祖悖逆神的惡行中最顯著的是那兩件事？（可參民16-17那兩大惡行和民15:32之干犯安息日之例）
(8) 為何神又沒有立刻全然毀滅他們？（20:22; 民16:22, 46-47）
(9) 神雖沒有立刻毀滅他們，卻起誓要怎樣審判他們？（20:23-26）
(10) 請細讀這些審判的話：這些話是在那世代和怎樣得應驗的？
20:27-29—住在應許地的世代
(11) 這些得進住在應許地的與列祖有別嗎？(20:27)
(12) 這裡特別指出這世代的人什麼罪？(20:28-29)
(13) 在以上不同世代的列祖中，你認為那一代的罪是最甚的？為什麼？
(14) 這樣的數述，對以西結時代被擄的人有什麼提醒？
(15) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“You say, ‘We want to be like the nations, like the peoples of the world, who serve wood and stones.’” (Ezek. 20:32)
In rebuking the elders who came to inquire of the Lord through Ezekiel, the Lord unleashes a series of accusations against not only them but beginning with the generation He chose back then in the land of Egypt. In so doing, He concludes His accusations by pointing out what appears to be their core problem all along and that is, “You say, ‘We want to be like the nations, like the peoples of the world, who serve wood and stones’” (20:32). This, in fact, is not just the core problem of the people of Israel, but that of all who have sought to know the Lord and eventually decided not to follow and worship Him.
I am sure you have the same experience as I have had over the years, as we share the gospel of Jesus Christ with seekers who initially showed great interest in the gospel and eventually decided not to receive Jesus Christ as their Lord and Savior. Not that they are not convinced of the validity of the claim of Jesus Christ as the Son of God and that by His death and resurrection He is the “Only Way” to God, the Father, and thus eternal life (Jn. 14:6); their problem lies in wanting to remain like the peoples of the world who can serve whatever gods they want, including themselves. They have found the gospel too restrictive. They want to be able to believe in Jesus Christ and do whatever they want as the same time. They want to love the world and love God at same time.
But the message by the Lord to the young ruler who wishes to pursue eternal life is very clear: he has to get rid of his the idol in his heart (which, in his case, is his wealth) and follow Him (Mk. 10:21) in order to inherit eternal life. The Apostle John further asserts that, “If anyone who loves the world, the love of the Father is not in him” (1 Jn. 2:15).
Even for us who have believed in and followed Jesus Christ, we have to be constantly reminded that our love for the Lord and that for the world are still mutually exclusive!
「你們說：我們要像外邦人和列國的宗族一樣，去事奉木頭與石頭。你們所起的這心意萬不能成就。」(結20:32)
在責備那些到以西結面前求問的長老時，神把歷代以色列家的罪一代、一代的詳列，由在埃及為奴的列祖，算到被擄的世代。在數算他們惡行之餘，祂指出他們悖逆的個中原因是：“你們說：我們要像外邦人和列國的宗族一樣，去事奉木頭與石頭” (20:32) 。其實，這也是今天許多人選擇拒絕信主的個人原因。
相信你也有我同樣的經歷，就是在向一些似乎很誠心慕道的人傳福音時，他們卻至終拒絕接受耶穌作個人的救主。他們不是不信聖經是神的話，也不是不信耶穌是神的兒子，為他們死而復活，能賜他們永生。他們的難處是在乎不能放棄他們的偶像，包括心中的偶像。他們覺得主的福音太狹窄了。他們希望能信耶穌，同時又可繼續去做自己隨時愛作的事。換句話說，他們希望能愛神，同時又能愛世界。
這也是那少年長官到耶穌面前的心態—他希望得永生，卻仍想保留他心中的偶像，就是財富（可10:21）。耶穌說這是不可能的。使徒約翰也見證說：“人若愛世界，愛父的心就不在他裡面了。” （約壹2:15）
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
20:30-31—The Answer to the Inquiring Elders
(1) The Lord uses some 26 verses to frame His answer to the elders who have come to inquire of Him through Ezekiel (vv. 1-3):
a. What is His answer to the inquiring elders? (v. 31b)
b. What is the reason for His answer? (vv. 30-31a)
c. In essence, is this current generation of people in exile any different from their fathers? Why or why not?
20:32-44—A Message of Unyielding, Tough Love
(2) What does the Lord accuse them of (as their core desire as a people or nation)? (v. 32a)
(3) What is God’s answer to their desire? (v. 32b) What does it mean?
(4) In promising that they could never worship any other gods but Him (which is the essence of His answer above):
a. What kind of rule will God exercise over them? (v. 33)
b. From their scattering (i.e. exile) among many nations, where will God bring them to? (v. 35)
c. The place is called “the desert of the nations” (vv. 35-37, see note below)
i. What will happen there? (vv. 35b -36)
ii. While God will execute His judgment upon them, why does He call it a rod (of the shepherd)? (v. 37)
d. The purposes of the judgment (v. 38)
i. What is meant by bring them into the bond of (His) covenant?
ii. What will this process of purging accomplish?
iii. Since they are brought back to God’s covenant with them, why will they not be brought back to their physical Promised Land?
(5) Final Restoration (vv. 39-44)
a. Why does the Lord say in a sarcastic way that this current generation of His people could continue to serve idols? (v. 39)
b. What will happen in the end by God’s sovereignty? (vv. 40-42)
c. How does the Apostle Paul echo this ultimate keeping of the covenant by God? (Rom. 11: 26-28)
d. In the reading of their final destiny (vv. 42-44)
i. How should the generation of Israel of our days who have actually returned to their land respond to these words of the Lord?
ii. What have we learned about the Lord through this entire chapter?
(6) What is the main message to you today and how may you apply it to your life?
Note: “The desert of the nations” appears not to refer to any specific location, but is a spiritual metaphor of the wandering of the people of Israel away from the Lord and their sufferings in the hands of the nations, and from a historical perspective, this has continued even after the time of Ezekiel, basically until today. The great news is that God has never given them up nor reneged on His covenant. This message is immediately followed by the prophecy concerning their eventual restoration to Mount Zion, God’s holy mountain, upon the return of their Messiah, our Lord Jesus Christ.
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
20:30-31—對求問長老的回答
(1) 神用了以上20多節來解釋祂為何要這樣回答這些長老：
a. 祂的回答是什麼？(20:31b)
b. 這回答的原因是什麼？(20:30-31a)
c. 看來現在這被擄的世代與列祖在別嗎？為什麼？
20:32-44—不朽、嚴肅的愛的信息
(2) 神在此指出他們悖逆個中的原因是什麼？(20:32a)
(3) 神對他們這心意作出什麼回答？(20:32b) 這話是什麼意思？
(4) 為要使他們不能拜偶像（而單以祂為神）
a. 神要怎樣治理他們？(20:33)
b. 神要把這些被分散的百姓聚集到那裡？(20:35)
c. 那地被稱為“外邦人的曠野” （20:35-37; 參下註）
i. 在那處神要怎樣作？(20:35b-36)
ii. 為何稱這刑罰的過程為“從（牧人的）杖下經過” ？(20:37)
d. 刑罰的目的（10:38）
i. 什麼使祂被約(covenant) 所拘束(bond) ？
ii. 這過程要成就什麼？
iii. 既仍在神的約中，為何卻不得歸回以色列地？
(5) 20:39-44—最後的復興
a. 為何神仍容許他們繼續事奉偶像？(20:39)
b. 因著神絕對的主權，以色列至終會怎樣？(20:40-42)
c. 使徒保羅如何給這終局作解釋？(見羅11:26-28)
d. 讀到這終局時(20:42-44)
i. 今日這些已歸故土的以色列人該怎樣回應？
ii. 我們從這章對神有什麼認識？
(6) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
註：“外邦人的曠野” 相信不是指某一個地上的地方，乃是指以色列離開神，在列國手中的經歷；這經歷從歷史的角度持續到今天。但那好消息是，神從來沒有忘記祂的約、沒有全然丟棄他們。這信息以他們得重返錫安、聖山作結束，這正是彌賽亞、基督耶穌再臨之時會得應驗的。
“I will take note of you as you pass under my rod and I will bring you into the bond of the covenant.” (Ezek. 20:37)
As I was reading God’s unleashing of His accusations against successive generations of the people of Israel in Ezekiel 20, I detected a pattern of repetition. I am not talking about the rebellious acts of successive generations of the people of Israel which is certainly true—they kept returning to their idols, they kept disobeying the decrees of the Lord and they kept desecrating His Sabbaths (20:8, 13, 21). I am referring to how God, having sworn to pour out His wrath on them, finally relented and each time, He did so for the sake of His name so that He would not be profaned in the eyes of the nations (vv. 9, 14, 22).
While the reason so given is certainly true in that ultimately, His desire is to have all nations to come to know and worship Him (Isa. 2:2-4), however, there is a much deeper reason which is also made plain in the midst of all the words of rebuke: “Yet I looked on them with pity and did not destroy them or put an end to them in the desert” (20:17). As deserving of punishment as the people of Israel are, God remains a faithful God who will not renege on His covenant with His people in spite of their continuous rebellion. As a result, to those who belong to Him, even His chastisements (which are most severely inflicted upon the people of Israel) are not meant to destroy, but to lead them back to Him. And so we read, “I will take note of you as you pass under my rod and I will bring you into the bond of the covenant.” (20:37)
Israel will forever be His sheep. Even the shepherd’s rod is one of punishment, the Great Shepherd will take note of them as they pass under His rod so that they will not be completely destroyed. He puts a limit on the time and severity of this punishing rod.
And, the purpose of the punishing rod is to bring them back into the bond of the covenant. While some see the “bond” as referring to a burden, others see it as referring to a chain, not so much of imprisonment, but of securing an unbreakable boundary so that Israel will forever be under His covenant of love.
As we continue to witness Israel under this rod of the Lord even today, we know that it is meant to bring them eventually back to this bond of the covenant “the entire house of Israel will serve” Him (20:40).
What a glorious hope the people of Israel have and this is the same hope we have in Christ Jesus (Isa. 2:2ff).
「我必使你們從杖下經過，使你們被約拘束。」(結20:37)
在研讀以西結書第20章的信息時，我察覺到一個重複的事情。我不是指這章信息所指出的，以色列人世代的重複他們對神的悖逆；這固然是事實。我所指的是神每次看到那世代的以色列人悖逆祂時，祂總是發怒要毀滅他們，但及後總沒有實行。神就這樣解釋說：“為我名的緣故沒有這樣行，免得我名在他們所住的列國人眼前被褻瀆”(20:9, 14, 22) 。
這固然是祂不全然毀滅以色列家的原因，也因著至終列國都能認識、敬拜祂（賽2:2-4）。不過，祂有一個深一層的原因的。這原因在祂嚴言責備中已道出來：“雖然如此，我眼仍顧惜他們，不毀滅他們”(20:17) 。雖然他們是絕對該受毀滅受審判的，神卻是守信的神。祂不因他們的悖逆而背棄自己與祂百姓所立的約。故此，對凡屬祂的，神的責備（就是如斯在以色列家如此嚴厲的審判），最終的目的不是在乎毀滅，乃是在乎引導我們悔改歸向祂。故此，祂也說：“我必使你們從杖下經過，使你們被約拘束” (20:37) 。
是的，以色列永遠是祂的羊。就是牧人要用杖責，他們的大牧人會細心的留意，使他們不致全然的毀滅。祂給那杖責定了時間與程度上的界限。
同時，這責備的杖是要把他們帶回所立之約中。“拘束” 是指被困鎖的東西，像鎖鏈。不過這裡所要指出的，是不容許走出祂所立的約之外。是的，神與他們立的是永約！
當看到以色列家仍在這審判的杖之下，我們就該知道神是要至終把他們帶回這約的拘束之中。到那時，正如神所應許的：“所有以色列的全家都要事奉我” （20:40）。
那時，不但是以色列榮耀的時刻，也是我們在基督裡所存榮耀的盼望！