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.
Following the accusations by the Lord of the rebellious streak of Israel from her beginning, the Lord further pronounces her coming judgment in the hands of the Chaldeans with the repeated command to the prophet to “set your face” (20:45, 21:1), the former section is the parable and the latter its interpretation:
20:45-49—The Parable of Setting Face to the South
(1) In commanding Ezekiel to set his face toward the south which refers to the kingdom of Judah as explained in 21:1-5, what is the metaphor used for her destruction?
(2) How thorough will the destruction be? (v. 47a)
(3) How do we know that the trees in fact refer to people? (v. 47b)
(4) Is there any hope for its quenching? (v. 48)
(5) How do the people respond to this oracle by the Lord? (v. 49; see God’s instruction in 17:1)
21:1-5—Its Interpretation
(6) What is the three-fold target of the Lord’s judgment? (21:2)
(7) Why does the Lord include the sanctuary as the target?
(8) Instead of “fire”, what is the metaphor now used by the Lord of His judgment? (21:3)
(9) Based on 21:3b, what is meant by the consumption of all tree, “both green and dry” in 20:47?
(10) How thorough will the slaughtering be? (21:4)
(11) Is there any hope for the halting of the sword? (21:5)
(12) This was obviously fulfilled historically by the invasion of Nebuchadnezzar: but do you think that “all people will know that the Lord have” kindled the fire or drawn the sword? Why or why not?
21:6-7—Call to Groan
(13) How should Ezekiel mourn as a result? (21:6)
(14) Why? (21:7)
(15) 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。
在繼績數算以色列歷代的悖逆之後，神就吩咐先知以「面向南方」來宣告藉著巴比倫要施行的審判（20:45; 21:1）。先是以焚樹為喻，後則是其解釋：
20:45-49—要面向南方
(1) 21:1-5解釋「南方」指猶大。這面向南方(審判) 的信息是以什麼來作比喻？
(2) 這裡形容的毀壞會到什麼程度？(20:47a)
(3) 這些被焚燒的樹林代表什麼？(20:47b)
(4) 這火能熄滅嗎？(20:48)
(5) 百姓怎樣回應神這默示？(20:49; 17:1)
21:1-5—比喻的解釋
(6) 先知要面向和攻擊的對象包括什麼？(21:2)
(7) 為何把聖所包括在內？
(8) 這裡以什麼來作審判的比喻？(21:3)
(9) 21:3b如何作20:47「青樹和枯樹」的解釋？
(10) 這裡形容的殺戮會到什麼程度？(21:4)
(11) 這殺戮會得止息嗎？(21:5)
(12) 這喻言固然藉著尼布甲尼撒得應驗：然而你認為“凡有血氣的” 都知道是神使這火燃起、這刀拔起的嗎？為什麼？
21:6-7—叫先知歎息
(13) 先知該怎樣歎息？(21:6)
(14) 為什麼？(21:7)
(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?
“Ah, Sovereign Lord! They are saying of me, ‘Isn’t he just telling parables?” (Ezek. 20:49)
After some two years of ministry as the prophet of the Lord, Ezekiel has relentlessly and faithfully unleashed the words of judgment by the Lord to the people, sometimes through plain words of exhortation, sometimes through dramatic acts and sometimes through riddles or parables, like the allegory of fire in 20:45-48. The result is obviously disheartening to Ezekiel, because the people sneer at his preaching and say, “Isn’t he just telling parables?’ (20:49)
How would you feel if you were Ezekiel? For two years now, you did exactly as the Lord had told you, even lying on one side (likely at night) for over a year (4:5) and you even had to eat bread baked from cow manure (4:15), yet the people laughed at you as if you were an idiot and did not take your words of impending, horrific judgment seriously!
However, Ezekiel’s experience is not unique; Moses was almost stoned by his people (Exod. 17:4); Jeremiah, his contemporary in Jerusalem, was put into prison (Jer. 37:15), not to mentioned the martyrdom of many of the apostles who followed the example of our Lord who was “despised and rejected by man” (Isa. 53:3) and subsequently died on the cross. This is the ministry all servants of the Lord are called into—a ministry despised by the world and often does not produce instant or visible results, and yet, a ministry that demands us to be faithful (1 Cor. 4:2).
「哎，主耶和華阿，人都指著我說：他豈不是說比喻的麼（或譯說比喻而已）。」(結20:49)
經過年多的先知事奉，以西結總是忠心和勇敢的把神默示他的審判說話盡力的傳遞：有時是平鋪直述的責備、有時是用戲劇性的演譯、有時是用比喻，就像20:4-5那火焚樹林的比喻。得來的結果是令他灰心的叫出“哎” 來，因為百姓以他的信息只單單是個比喻，即故事，而已！
如果你是以西結，你會怎樣呢？兩年以來，神吩咐什麼，你就做什麼。你要側臥超過一年，你就側臥(4:5)；要用糞烤餅吃，你就照做照吃(4:15) 。人卻當你是個白癡的譏笑你，完全不鄭重的聽你所言那可怕、必臨的審判之信息。
其實，以西結所經歷的並非獨特的，就是摩西也險遭百姓以石頭打死他（出17:4）；他在耶路撒冷的同僚耶利米更被下獄（耶37:15）；更不用說，在他之後，眾多使徒的殉道和受迫逼的經歷。他們每個人都是隨著我們的主的腳踪行：祂 “被人藐視，被人厭棄” （賽53:3），至終被釘死在十字架上。這是每一個被神吩咐作祂僕人的道路—一條被人輕看、厭棄的，往往看不到立刻可見成果的道路。神對所有的僕人的要求都是相同的，“是要他有忠心” （林前4:2）。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
The word of judgment continues with the sword-analogy which prophesies Babylon as God’s tool for His judgment (see 21:18)
21:8-17—The Sharpened and Polished Sword of Judgment
(1) Why is the sword of judgement described as sharpened and polished? (v. 10)
(2) What will this sword do that causes the Lord to ask the prophet to cry, wail and beat his breast? (vv. 11-13; note the repeated mention of the “scepter of Judah” which symbolizes the Davidic kingdom)
(3) Why does the message depicting the destruction of Jerusalem begin with calling the prophet to strike his hands (v. 14) and ended with the Lord Himself striking His hands as well (v. 17)
21:18-27—Divine Providence and False Piety
(4) The Lord asks Ezekiel to act out the decision process that Nebuchadnezzar will make (vv. 18-22; see note below)
a. What will Nebuchadnezzar do to make his decision regarding which nation to attack? (v. 21)
b. What will the outcome of his pagan divination be? (v. 22)
c. Does it mean that pagan divination could be accurate or that “even heathenism is subject to the rule and guidance of Almighty God” (Keil)?
(5) The sins of the people and prince of Israel (vv. 23-27)
a. Why would the people of Judah think that such an omen so obtained by Nebuchadnezzar is false? (v. 23) Are they justified in their thinking?
b. How will the Lord remind them of their guilt? (v. 24)
c. The judgment against the prince of Israel (i.e. Zedekiah at the time):
i. What is to be removed from him? (v. 26)
ii. Who is the one that it will be restored to? (v. 27)
iii. Why is this One who will take over the turban and the crown called the “lowly”? (Zech. 9:9; Matt. 21:5)
21:28-32—The Total Destruction of the Ammonites
(6) Why does the Lord call Nebuchadnezzar’s divinations false and lying? (v. 29)
(7) Will the sword of Nebuchadnezzar spare the Ammonites? (vv. 28-29)
(8) What are the sins of the Ammonites who were once an ally of Judah (Jer. 27:3) at the destruction of Jerusalem? (25:3, 6; Zeph. 2:8)
(9) What will the fate of the Ammonites be? (v. 32)
(10) What is the main message to you today and how may you apply it to your life?
Note: The place where the signpost is to be made is likely Damascus where “a traveler from the north would need to make a decision to take the left branch of the fork and proceed southward along the Golan and east of the Jordan or the right branch running Palestine west of the Jordan…Rabbah of Bene Ammon represents the full designation for the Ammonite capital…This (modern Amman) the only Ammonite city named in the OT was located twenty-three miles east of the Jordan and served as an important stop on the King’s Highway.” (NICOT, 684)
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。
信息繼續以刀為喻，並說明巴比倫是神用作審判的工具（見21:18）
21:8-17—磨快察亮的刀
(1) 審判的刀被形容為磨快、擦亮是什麼意思？(21:10)
(2) 這刀為何導致神吩咐先知要呼喊、哀號、拍腿？(21:11-13; 注意：這段兩次提到的杖是指猶大的權杖/Scepter of Judah)
(3) 論到耶路撒冷遭毀滅，何以用先知拍掌為始(21:14) ，神也拍掌為終？(21:17)
21:18-27—神的主權與他們的假虔誠
(4) 神吩咐先知演出尼布尼撒作出決定的過程(21:18-22; 請參下註)
a. 尼布甲尼撒會採用什麼方法來作出軍耶路撒冷城的決定？(21:21)
b. 他占卜的結果如何？(21:22)
c. 這是否說占卜是靈驗的？還是：“連占卜等邪術都在全能的神主權掌管之下”(Keil) ？
(5) 百姓和王的罪(21:23-27)
a. 為何猶大百姓看這占卜是虛假的？(21:23) 他們的看法有根據嗎？
b. 巴比倫王如何使他們想起自己的罪孽？(21:23-24)
c. 對以色列王（即西底家）的審判
i. 神要從他頭上除掉什麼？(21:26)
ii. 神要另賜給誰？(21:27)
iii. 這得冠冕的為何要是「卑者」？（見亞9:9；太21:5）
21:28-32—亞捫全然的傾覆
(6) 為何神似乎也稱尼布甲尼撒所得的異象和占卜為謊詐的？(21:29)
(7) 尼布甲尼撒的刀會放過亞捫嗎？(21:28-29)
(8) 這曾為猶大盟國的亞捫(參耶27:3)，在耶路撒冷陷落時犯了什麼罪？(25:3; 番2:8)
(9) 亞捫人將得到什麼終局？(21:32)
(10) 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：那三义路口相信是指大馬色，是“從北面來的旅客要作決定：是取左面向南沿高蘭走的約但河東面的路，還是取右面沿巴勒斯坦約但河以西的路……「亞捫人的拉巴」是亞捫的首都……今日的亞曼(Amman) 是舊約惟一提到的亞捫城市，位於約但河東面23哩，是當日King’s Highway的重要落腳站。”(NICOT, 684)
“For the king of Babylon will stop at the fork in the road, at the junction of the two roads, to seek an omen. He will cast lots and arrow, he will consult his idols, he will examine the liver.” (Ezek. 21:21)
The foretelling of how Nebuchadnezzar would decide which nation he would attack, and his subsequent eradication of the Ammonites, serves to demonstrate the sovereignty of the Lord in that
- As much as this pagan king of Babylon resorted to practices that are abhorred by the Lord, unknown to Nebuchadnezzar, he and his abominable practices would be used by God to accomplish His will, acting as God’s sword to punish and purify His people. This, in no way, validates the use of divination, “All that is proved by this fact is, that even heathenism is subject to the rule and guidance of the Almighty God, and is made subservient to the accomplishment of the plans of both His kingdom and His salvation” (K&D, 171); and
- As Keil also insightfully points out that it is God’s plan to use Babylon to “smite not only Judah but the Ammonites also. Jerusalem and Judah will be the first to fall, and then the arch-enemy of the covenant nation, namely Ammon, will succumb to the strokes of the sword of Jehovah, in order that the embittered enemies of the Lord and His people may learn that the fall of Jerusalem is not, as they fancy, a proof of the impotence, but rather the omnipotence of God…The parallel between Israel and the sons of Ammon is carried out in such a way to give constant prominence to the distinction between them. Jerusalem will fall, the ancient theocracy will be destroyed till He shall come Who will restore the right (vv. 26 and 27). Ammon, on the other hand, will perish and not a trace be left (vv. 31, 32).” (K&D, 170)
「因為巴比倫王站在岔路那裡，在兩條路口上要占卜；他搖籤，求問神像，察看犧牲的肝。」(結21:21)
尼布甲尼撒用占卜求問神靈的方式來決定攻擊猶大，及後他也全然的毀滅亞捫。這事足叫我們看到神絕對的主權，因為
- 這外邦的王所用來作決定的方法是神所憎厭的。雖然尼布甲尼撒懵然不知，神卻利用他和這可憎的方法來成就祂的旨意，成為神的審判、煉淨祂子民的刀。這絕不是說，神容許占卜這類交靈的行為，“這事實只證明連占卜等邪術都在全能的神主權掌管之下，來成就祂國度和救恩的計劃。”(K&D. 171)
解經家Keil繼續的指出，神的計劃是用巴比倫來“不單殺戮猶大，更是亞捫。耶路撒冷和猶大雖然是首先失陷，但這（與神有）約的國之世仇亞捫也要遭到神的刀的殺戮，叫仇恨神的敵人和祂的百姓明白，耶路撒冷的先陷不是如他們所想象是人的無能，乃是神全能的彰顯……把以色列與亞捫相題並論是要顯出二者的分別。耶路撒冷會失陷—這古時的神治國會被毀，直到那要來重新復興他的來到（21:26, 27）。亞捫要被毀滅，且會全然消失，毫無踪跡。”(K&D, 170)
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
In this oracle, the Lord accuses Jerusalem as a “city of bloodshed”, beginning with a call to Ezekiel to judge her (vv. 1-5), followed by a detailed list of her sins.
22:1-5—The City of Bloodshed
(1) Which two particular sins does the Lord mention in asking the prophet to judge Jerusalem? (vv. 1-4)
(2) Idolatry is bad enough, but for a city of Jerusalem, the center of Yahweh’s worship to be marked by bloodshed:
a. What impact will it have on the name of the Lord among the nations?
b. What could have happened to cause this city of God to degenerate into such a pitiful state?
(3) What is the result of their spiritual downfall? (v. 5)
22:6-12—Details of Her Sins
(4) Who are responsible for the bloodshed? (v. 6)
(5) Do you think they have to carry out the killing themselves? (v. 12)
(6) In this detailed list of their sins, see if you can group them under the following headings:
a. Injustice and lack of mercy?
b. Spiritual apathy and idolatry?
c. Sexual perversion?
d. Unethical behaviors?
e. Others?
(7) What kind of a religious society has Jerusalem turned into?
22:13-16—God’s Judgment
(8) Which two sins have caused God to strike of His hands? Why? (v. 13)
(9) Will they be able to withstand God’s wrath? Why or why not? (v. 14)
(10) Why is the dispersion of them among the nations the ultimate punishment to God’s people? (v. 15)
(11) 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。
在這默示中，神稱耶路撒冷為“流人血的城” 。神吩咐先知要先審問審問(judge) ，然後詳列她的罪行。
22:1-5—流人血的城
(1) 神先刻畫這城那兩樣罪行？(22:1-4)
(2) 拜偶像固然可惡，這作為聖殿所在的城竟以流人血見稱：
a. 這會怎樣影響神在列邦中的名聲？
b. 你認為這原屬神的城，為何會變成這樣？
(3) 耶路撒冷這些罪要招致什麼後果？(22:5)
22:6-12—詳列其罪行
(4) 誰是那些流人血的？(22:6)
(5) 是他們親手殺人嗎？(22:12)
(6) 試把這樣的罪行分類：
a. 不公和沒有憐憫的罪？
b. 拜偶像和干犯聖禮的罪？
c. 淫亂的罪？
d. 不道德的行徑？
e. 其他？
(7) 這種種的罪行叫耶路撒冷變成了一個什麼地方？
22:13-16—神的審判
(8) 那兩樣罪叫神激動、拍掌、歎息？為什麼？(22:13)
(9) 他們能有力忍受神的審判嗎？(22:14)
(10) 為何被分散到列國是神子民終極的審判？(22:15)
(11) 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？
“I will disperse you among the nations and scatter you through the countries, and I will put an end to your uncleanness.” (Ezek. 22:15)
As a child, I was subjected to physical punishments in the hands of my father that would amount to physical abuse in today’s society. But my greatest fear was not these punishments, but these words that my father say to me, “Leave and never come back again”. It was the ultimate punishment because it means that I would not only be driven out of my home, but I would be disowned by my father. Such is the punishment God pronounces to the wicked city of Jerusalem.
On the one hand, it demonstrates the justice of the Lord in honoring His words in Leviticus 26:33-39 and Deuteronomy 28:64-68. He has told them more than 1,000 years ago in the Law of Moses that this would be the consequence if they worship other gods and do not keep His decrees.
On the other hand, this signifies His rejection of them as His people by driving them out of the land He has promised to them and by destroying His own temple — a clear sign of His departure from both the land and people.
But as we have repeatedly heard from Ezekiel, our God is such a loving God that He would never forsake them and leave them (Deut. 31:6). In His great plan of salvation through the Messiah, His own begotten Son, He has promised that one day “there in the land, the entire house of Israel will serve me, and I will accept them” (Ezek. 20:40).
This is also the confidence that we can have even in our sins that “If we confess our sins, He is faithful and just and will forgive us our sins and purify us from all unrighteousness.” (1 Jn. 1:9). Indeed, He is our loving heavenly Father.
「我必將你分散在列國，四散在列邦，我也必從你中間除掉你的污穢。」(結22:15)
在年幼時，我父親常用體罰來教訓我。以今日放縱文化的尺度來看，可以說是不合法的。但我所最懼怕的不是體罰，而是當父親說：“離開這家，不要再回來！” 這是最終極的責罰。因為這不是被逐離家而已，而是含有要與父親脫離父子關係的意思。他不再認我為兒子了。這正是神向大惡的耶路撒冷所宣告的審判。
當然，這正顯明神是言出必行的。早一千年前，祂在利未記26: 33-39和申命記28: 64-68都清楚的警告過，如果他們拜偶像，不遵守祂的律例與典章，必然的後果是被祂所棄。
但是，把屬祂的子民逐離這應許之地、聖殿所在之處，就是表明祂不但要離開那地，祂亦不再以他們為祂的子民！這是屬神子民終極的審判。
可幸，一如以西結不斷的提醒他們，神是如此愛憐的神，祂是必不撇下、也不丟棄他們的神（申31:6）。藉著彌賽亞—祂獨生兒子，在祂要成就的救恩大計中，祂應許他們：有一日，“在我的聖山，就是以色列高處的山，所有以色列的全家都要事奉我” （結20:40）。
這也是今日屬祂的人可以確知的，就是我們仍會犯罪、甚至大大的得罪祂；但“我們若認自己的罪，神是信實的，是公義的，必要赦免我們的罪，洗淨我們一切的不義。” （約壹1:9）
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
22:17-22—The Allegory of Dross (see note below)
(1) From this allegory, what was Israel meant to be and what has it become? (v. 18)
(2) How appropriate is this analogy?
(3) Using this allegory, what is the purpose of gathering them into Jerusalem? (vv. 19-22)
(4) What does this allergy serve to illustrate?
22:23-30—Everyone is Responsible
(5) This message of rebuke is preceded by describing the land as one which has no rain or showers (v. 24): what does this description signify within the context of God’s covenant with Israel? (see Deut. 11:11-14; 17)
(6) The guilt of the nation basically extends to all segments of society. What are the sins of
a. The princes (i.e. kings)? (v. 25)
b. The priests? (v. 26)
c. The Officials? (v. 27)
d. The Prophets? (v. 28)
e. The people in general?(v. 29)
(7) With kind of a picture is painted of
such a nation?
(8) What was God hoping to find in their midst and why? (v. 30)
(9) Why couldn’t God find even one? What about Ezekiel (among the exiles) or Jeremiah (in Jerusalem)?
(10) What might be the contemporary message to us today?
(11) What is the message to you today and how may you apply it to your life?
Note: “These ores often contain significant amounts of copper, zinc, tin, and other materials as well. Because silver is often found in lead ores, the extraction of one frequently involves the refinement of other.” (NICOT, Ezekiel, 717)
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。
22:17-22—渣滓之比喻(參下註)
(1) 這比喻表明以色列原為什麼？現在卻變成什麼？(22:18)
(2) 這比喻是如何的恰當呢？
(3) 在這比喻中，以色列家被聚集到耶路撒冷的目的是什麼？(22; 19-22)
(4) 這比喻的主要信息是什麼？
22:23-30—人人有責
(5) 這責備的信息以無雨下來論到那地(22:24) 。這對這「約民」有什麼重要顯示？(見申11:11-14, 17)
(6) 這國的罪是每階層所犯的罪：
a. 22:25君王(原文非指先知) 的罪是什麼？
b. 22:26祭司的罪是什麼？
c. 22:27官長的罪是什麼？
d. 22:28先知的罪是什麼？
e. 22:29百姓的罪又是什麼？
(7) 這樣加拼起來，這國成為怎樣的國？
(8) 雖然如此，神仍希望在他們中間找到什麼？為什麼？(22:30)
(9) 為何卻找不著一個？為什麼連被擄中的以西結和尚留在耶路撒冷的耶利米不行？
(10) 這對我們今日的世代有什麼重要信息？
(11) 今天你得到的提醒是什麼？你會怎樣應用在你的生命中？
註：“這些礦石塊通常含大量的銅、鋅、錫和其他雜物。因為銀常是鉛礦的一部份，要從中抽出，就需要經過提煉了。” (NICOT, Ezekiel, 717)
“I looked for a man among them who would build up the wall and stand before me in the gap on behalf of the land so I would not have to destroy it, but I found none.” (Ezek. 22:30)
The widespread rebellion against the Lord is testified by the fact that everyone within the nation of Israel is guilty of it, and that includes, the kings, the priest, the officials, the prophets and the people (22:25-29). In other words, the nation has gone so far away from God that their repentance is extremely unlikely, and that is being reinforced by this statement by the Lord: “I looked for a man among them who would build up the wall and stand before me in the gap on behalf of the land so I would not have to destroy it, but I found none.” (22:30)
But one has to ask: what bout Jeremiah in Jerusalem and Ezekiel among the exiles? They have certainly boldly and faithfully called the nation to repentance, and they have certainly interceded for the people (see Jer. 14:17-22; Ezek. 11:13)
It is certainly God’s intention to find someone to stand before Him in the gap to intercede for the people. Keil points out that “This is apparent from the simple fact that…the intercession of Abraham for Sodom (Gen. 18:13ff) was floating before the mind of Ezekiel, since the concluding words of the verse contain an obvious allusion to Gen. 18:28.” (K&D, 183).
However, the Lord is not just looking for someone to intercede, but also someone who would, within his power, lead the people back to God as a nation. “The image of Yahweh searching for someone to man the breach is military, peres denotes a hole in the city wall, resulting either from neglect or from assault by the enemy’s battering rams” (NICOT, Ezekiel, 727). Such can only be brought about by a king, like Josiah. (2 Chr. 34) Alas, under Zedekiah, no righteous scepter of Judah will again be found. (Ezek. 21:13)
As a result, none is found who can both be a priest of advocate (Heb. 2:17) and a king to rebuild the tent of Israel (Amos 9:11, 12; Acts 15: 16), until the arrival of our Lord Jesus who is the Messiah/Christ of Israel.
「我們在他們中間尋找一個人重修牆垣，在我面前為這國站在破口防堵，使我不滅這國，卻找不著一個。」(結22:30)
猶大對神的悖逆已到一個無可藥救的地步，可以從這裡所列舉的看得到。他們犯罪得罪神是全國性的，包括君王、祭司、官長、先知、和百姓（22:25-29）。故此，以色列家能回轉的可能性已等如零，這也是神的歎息所表明的：“我在他們中間尋找一個人重修牆垣，在我面前為這國站在破口防堵，使我不滅這國，卻找不著一個。” (22:30)
我們不禁要問：他們豈不尚有耶利米在耶路撒冷嗎？豈不尚有以西結在被擄的人當中嗎？他們不但勇敢傳神的話，呼籲王與百姓悔改，更為以色列家代求（見耶14:17-22; 結11:13）。
神固然是尋找人在祂面前為這國站在破口防堵。解經家Keil就指出：“這裡明顯（給我們看到）以西結的腦海中呈現著亞伯拉罕為所多瑪代求的情景（創18:13ff），特別這一節的結束話明顯是指著創世記18:28而言的” （K&D, 183）。
不過，神不是單單尋找代求的人，祂亦在尋找能用他的位份帶領國家歸向神的人。“尋找重修牆垣的人，是一個軍事用語，peres是指城牆的一個洞，是日久失修或是被敵人攻城所致的” （NICOT, Ezekiel, 727）。能重修城牆是如約西亞般的王，才能領國家重歸耶和華（歷代志下34）。可惜，到了西底家作王時，再沒有猶大公義的杖可尋（21:13）。
故此，神在以色列人中再找不到一個像祭司的能為他們代求（來2:17），同時也沒有作以色列的君王來重建大衛倒塌的帳幕（摩9:11,12；徒15:16），直到我們的主耶穌—以色列的彌賽亞降臨！
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
Samaria and Jerusalem, as capitals, are representatives of the two kingdoms of Israel and Judah:
23:1-4—The Origin of Their Adultery against the Lord
Samaria (Israel), with ten tribes, is called the older (or greater) sister and her name is Oholah, meaning “her tent”. She is contrasted with Jerusalem (Judah), with two tribes, as her younger sister and the Lord calls her Oholibah, “my tent in her”:
(1) When God says “my tent”, what does He refer to? (Exod. 40:34)
(2) So what does it mean by the name of Jerusalem?
(3) Samaria’s name, by contrast, is “her tent”: what does it signify?
(4) Both sisters became prostitutes in Egypt: what does it mean? (see 20:7)
23:5-10—The Charges against Samaria
(5) The sin of Samaria was of two folds (vv. 5-8)
a. First was her alliance with Assyrians (vv. 5-6)
i. Why was she attracted to the Assyrians?
ii. Can you trace one of the incidents of her alliance with the Assyrians? (see 2 Ki. 15:19-20)
b. Second was her adoption of the idols of the nations (v. 7)
i. See one of the most blatant examples in 1 Kings 16:30-33.
ii. When did their idol worship begin? (v. 8)
(6) Their judgment (vv. 9-10)
a. What judgment did they receive from the hands of God?
b. How did this judgment come to pass historically? (see 2 Ki. 17:1-6)
23:11-21—The Charges against Jerusalem
(7) How does the Lord compare Jerusalem against Samaria? (v. 11)
(8) What sin did Judah commit that was similar to Samaria’s? (v. 12; see 2 Ki. 16:7-9)
(9) “But she carried her prostitution still further” (vv. 14-18)
a. How
was she attracted also to the Chaldeans/? (v. 14, see note below)
b. Did her alliance with the Chaldeans last? (v. 17)
c. How did the Lord respond to her unfaithfulness? (v. 18)
(10) “Yet she became more and more promiscuous” (vv. 19-21)
a. To whom did they turn to after their fallout with the Chaldeans? (v. 19; Judah’s alliance with Egypt was implied in 2 Ki. 24:7)
b. As gross a picture as it is, why does the Lord use such a picture to depict the sins of Judah? (vv. 20-21)
(11) What is the message to you today and how may you apply it to your life?
Note: “The description of these engravings answers perfectly to the sculptures upon the inner walls of the Assyrian palaces in the monuments of Nimrud, Khorsbad, and Kouyunjik. The pictures of the Chaldeans are not mythological figures…but sculptures depicting war-scenes, triumphal processions of Chaldean rulers and warriors, with which the Assyrian palaces were adorned.” (K&D, 187). Judah’s fascination with the Chaldeans began as early as the reign of Hezekiah (2 Ki. 20:12-13)
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。
撒瑪利亞和耶路撒冷分別代表北國以色列和南國猶大：
23:1-4—以二淫婦喻二國對神不忠
撒瑪利亞（以色列）因有十支派，故被稱為姐姐。神稱她為「阿荷拉」，意即「她的帳棚」。耶路撒冷（猶大）只得兩支派，故被稱為妹妹。神稱她為「阿荷利巴」，意即「我的帳棚在她裡面」：
(1) 當神說：「我的帳棚」，祂是指著什麼說的？（見出40:34）
(2) 耶路撒冷的名是什麼意思？
(3) 相反地，撒瑪利亞的名（她的帳棚）是什麼意思？
(4) 兩姊妹在埃及行淫是什麼意思？（見20:7））
23:5-10—對撒瑪利亞控訴
(5) 這裡論到撒瑪利亞的兩樣罪(23:5-8)
a. 第一：與亞述聯盟（23:5-6）
i. 是什麼使她戀慕亞述人？
ii. 試從聖經中看看她與亞述聯盟的事實（可參王下15:19-20）
b. 第二：敬拜亞述人的偶像(23:7)
i. 請翻到列王紀上16:30-33，看看北國敬拜外邦偶像之例。
ii. 他們偶像敬拜是什麼時候開始的？(23:8)
(6) 她的審判（23:9-10）
a. 她從神手中得到什麼審判？
b. 這審判在歷史上怎樣發生？（可參王下17:1-6）
23:11-21—對耶路撒冷的控訴
(7) 神如何把耶路撒冷與撒瑪利亞相比？(23:11)
(8) 耶路撒冷與撒瑪利亞的罪有什麼相同之處？(23:12; 見王下16:7-9)
(9) “又加增淫行”(23:14-18)
a. 她為何被迦勒底人所吸引？(23:14; 參下註)
b. 她與迦勒底人的聯盟長久嗎？(23:17)
c. 神如何回應她的不忠？(23:18)
(10) “還加增淫行”(23:19-21)
a. 繼迦勒底人後，她轉向誰？（23:19; 王下24:7暗示她與埃及人聯盟）
b. 為何神用這樣的言詞來刻畫猶大的罪呢？（23:20-21）
(11) 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：“在亞述內宮牆上之Nimrud, Khorsbad和Kouyunik的記念碑上所雕刻的像正與這樣（經文所載）吻合。這些並非神話故事的雕像……乃是形容戰爭的場面、迦勒底領袖和戰士凱旋的儀仗” （K&D, 187）。猶大對迦勒底人的仰慕始於希西家王（王下20:12-13）
“As soon as she saw them, she lusted after them and sent messengers to them in Chaldea.” (Ezek. 23:16)
I am sure we, modern readers, are a bit shocked by the rather explicit sexual language used by the Lord to depict the unfaithfulness of both Samaria and Judah in this chapter, but as Daniel Block puts it: “The coarse speech represents an intentional rhetorical strategy, designed not only to shock the audience, but also to reflect Yahweh’s disgust with Oholibah’s behavior” (NICOT, Ezekiel, 747). And the disgust expressed in this speech focuses mainly on the repeated seeking of alliance by Samaria and Judah on neighboring nations for help — a clear sign of not wanting to trust in Yahweh and Yahweh alone.
Why would they choose to trust the Assyrians, the Chaldeans and the Egyptians? Surprisingly, the Lord links this to their fascination over the glamorous decors and imposing figures of the warriors and rulers of these nations: “warriors clothed in blue, governors and commanders, all of them handsome young men and mounted horsemen” (23:6). We may say, “How shallow could they be!” And yet, this is a reminder to all of us, that we too are often drawn to the rich, the powerful, the brilliant and the talented, and are prone to put our trust in them. However, anytime we tend to put our trust in men instead of the Lord, we are guilty of the same sin of Samaria and Judah and become “prostitutes” in the eyes of the Lord.
「阿荷利巴（即耶路撒冷）一看見就貪戀他們，打發使者往迦勒底去見他們。」(結23:16)
我們“摩登”的讀者讀到神用如此帶情慾的言詞來形容撒瑪利亞和耶路撒冷的不忠時，定會感到有點詫異。解經家Daniel Block就這樣解釋：“這些粗俗的言語代表刻意的修辭技巧。用意不單是叫聽者感到震驚，更是反映神對阿荷利巴的厭棄” （NICOT, Ezekiel, 747）。這厭棄主要是因為撒瑪利亞和耶路撒冷屢次的藉著聯盟求助於鄰邦—正清楚拒絕相信和倚靠他們的神的徵記。
奇怪的是，聖經指出他們選擇倚靠亞述、迦勒底和埃及的原因，竟是因為戀慕這列邦強國的外表威風儀仗。正如23:6所言：“這些人都穿藍衣，作省長，副省長，都騎著馬，是可愛的少年人” 。讀到這裡，不曉得你會否說：他們真是膚淺！但是，我們當同樣省察自己。我們豈也不是很容易為人外表的儀容、成功、財富或精明所吸引或動心嗎？甚至因而把我們的信心、倚靠放在他們身上。任何時候，我們把信靠神的心轉移到人的身上，我們就犯了阿荷拉和阿荷利巴的罪，而神看這罪為“淫行” ！
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
The punishment of Judah (Oholibah)—this part of the pronouncement is full of contrast.
(1) The tools for punishments are their “former lovers” (v. 22)
a. How does this speak to their promiscuity?
b. How fitting is this punishment?
(2) How does the Lord describe these invading nations? (v. 23)
(3) What does their description remind Ezekiel’s audience of? (see 23:5-6, 15)
(4) What is God’s purpose in such a reminder?
(5) How well equipped will they be? (v. 24)
(6) How cruel and utter will their punishment be? (vv. 25-26)
(7) Do you think the above description is literal or only metaphorical? Why? (you may want to read today’s Meditative Article)
(8) What is God’s purpose in bringing upon them this punishment? (vv. 27-30)
(9) In using a cup as a metaphor for their punishment (vv. 32-34):
a. In what way(s) are the fates of Samaria and Jerusalem similar?
b. The cup is described as large and deep: what does it mean?
c. What are the contents of this cup?
d. How fitting is this metaphor of a cup to the demise of Judah?
(10) 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。
對阿荷利巴（耶路撒冷）的審判：這段充滿著諷刺的話
(1) 審判的工具是她的「舊愛」(23:22)
a. 這如何更顯出她的淫性？
b. 用他們來行審判是否合宜？
(2) 神如何詳述那來攻擊她的敵人？(23:23)
(3) 這樣的形容叫以西結的聽眾想到什麼？(23:5-6, 15)
(4) 這樣的提醒，用意何在？
(5) 他們有什麼裝備？(23:24)
(6) 他們的審判將是怎樣殘酷？(23:25-26)
(7) 你認為這形容會是言過其實嗎？（可參今日靈修小篇）
(8) 神施行審判的目的是什麼？(23:27-30)
(9) 以杯喻審判（23:32-34）
a. 撒瑪利亞與撒路撒冷所飲的杯有何相似之處？
b. 這杯“又深又廣” ：是什麼意思？
c. 杯中載的是什麼？
d. 這比喻與耶路撒冷的遭遇如何的吻合？
(10) 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？
“They will cut off you noses and your ears, and those of you who are left will fall by the sword.’” (Ezek. 23:25)
Over and over again, the Lord warns His people about the horrific nature of the impending judgment. Like this punishment directed at Oholibah (the nick name of Judah), to be inflicted by her former lovers (allies), the horrific nature of the punishment includes the cutting off of their noses and ear. However, we might wonder if such is simply a metaphor or a prediction of an actual event. Daniel Block has helpfully shown us that these were part of the actual war-scenes in ancient time by quoting the following excerpt from the annals of Ashurnasirpal II (883-859):
“I fell with the sword 800 of their combat troops, I burnt 3,000 captives from them, I did not leave one of them alive as a hostage. I captured alive Hulaya their city ruler. I made a pile of their corpses. I burnt their adolescent boys (and) girls. I flayed Hulaya their city ruler (and) draped his skin over the wall of the city of Damdammusa. I razed, destroyed, (and) burnt the city…Moving on from the city Kinabu I approached the city Tela. The city was well fortified…I fell 3,000 of their fighting men with sword. I carried off prisoners, possessions, oxen (and) cattle from them. I burnt many captives from them. I captured many troops alive: I cut off of some their arms (and) hands; I cut off of their noses, ears (and) extremities. I gouged out the eyes of many troops. I made one pile of the living (and) one of heads. I hung their heads on trees around the city. I burnt their adolescent boys (and) girls. I razed, destroyed, burnt (and) consumed the city.” (NICOT, Ezekiel, 751-2)
One has to shudder at the fate of Judah and ask, “Why would you not listen to the warning of the Lord?” Since such was the fate of Judah according to the sure Word of the Lord, one has to shudder at the fate of those who do not believe in the Son of God!
「他們必割去你的鼻子和耳朵，你遺留的人必倒在刀下。」(結23:25)
神多次警告以色列家，他們要面對的審判是何等的可怕，是他們該驚懼的。就如在這裡對阿荷利巴（即耶路撒冷）的警告。她要在她的舊愛（即列邦）手中所受的審判，可怕到一個地步，連他們的鼻子與耳朵也會被割去。我們讀到這些說話，可能以為是誇張之言，但解經家Daniel Block引述那時代戰爭殘酷的記載之一，是出於亞述/迦勒底王Ashurnasirpal II (主前883-859) 的年報：
“我用刀殺了他們軍中800個戰士；我把他們被擄的3,000人焚燒，一個不留作人質。我生擒了Hulaya城的統治者。我把屍體堆起來；把少年男女也用火焚燒。我剝了Hulaya城的首領的皮，把它掛在城牆上。我移平、拆毀和焚燒整個城……由Kinabu我進軍Tela。這城很穩固……我用刀殺了他們3,000個戰士，我帶走被擄的、財物、牛羊。我燒死很多被擒拿的，也生擒不少戰士。我砍下他們中間的手和臂、割去他們的鼻子、耳朵和其他部份。我剜出不少戰士的眼睛。我把生還的堆成一堆，也把人頭堆成另一堆。我把他們的頭掛在城裡的樹上。把少年男女燒死，我移平、拆毀和焚燒整個城。 （NICOT, Ezekiel, 751-2）
讀到這些記載真叫人毛骨聳然！不禁的問：以色列家為何不聽勸告！如果以色列家當時所面對的命運是如此可怕，而神的說話是如此確實，我們不禁更為那些拒絕信神兒子耶穌的人永遠的命運驚惶了！
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
The second phase of punishment for Samaria (Oholah) and Judah (Oholibah) (see note below)
(1) What have all the adulterous acts of Judah amounted to, as far as the Lord is concerned? (v. 35)
(2) A list of the detestable practices of Samaria and Judah (vv. 36-39)
a. V. 37a appears to be a summary accusation: how are all these detestable practices summarized as?
b. More specifically what does their adultery refer to? (v. 37b)
c. In their idol worship, which epitomizes their wicked practices? (v. 37b)
d. How do they defile God’s sanctuary and His Sabbaths at the same time (within the same day of their Moloch worship)? (vv. 38-39)
(3) Adulterous act with the nations (vv. 40-44)
a. From the early rebuke in v.16, who were the men she (Judah) sent for? (v. 40)
b. Read 2 Kings 20:12-15 to see a rather fitting incident of flirting with the Chaldeans by Judah: How does the Lord describe such an adulterous act here? (vv. 40-41)
c. V. 42 expands such an adulterous act to the Sabeans (people from the desert) by both sisters (Samaria and Judah): who might these lovers include? (see v. 23)
d. Given these repeated and continuous behaviors, what does the Lord call Judah? (v. 43a)
(4) God’s judgment (vv. 45-49)
a. Whom does the Lord use to carry out His sentence? (v. 45; see Habakkuk 1:6 and his objection in 1:13)
b. What is the sentence of Judah likened to? (vv. 46-47)
c. To whom should the fate of Judah be a warning? (v. 48)
d. Do you think the world has learned from Judah’s fate? Why or why not?
(5) What is the main message to you today and how may you apply it to your life?
Note: Keil sees the two names as a contrast in that Judah has God’s tabernacle in it, hence the name Oholibah (my tent in her); while Samaria has her own tent for her idols, hence the name Oholah (her tent).
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。
對阿荷拉（撒瑪利亞）和阿荷利巴（耶路撒冷）的審判（參下註）
(1) 神怎樣看她們的淫行？(23:35)
(2) 撒瑪利亞和耶路撒冷所行可憎的事(23:36-39)
a. 23:37a神如何對她們種種可憎的事作總論？
b. 這裡如何解釋她們「行淫」，是指什麼罪？
c. 這裡特別列出她們偶像敬畏最可憎的是什麼？(23:37b)
d. 她們如何玷污聖所和干犯安息日？(23:38-39；留意“同日” 這兩字)
(3) 與列國的淫行（23:40-44）
a. 她們向遠方那些人發出邀請？（23:40; 見23:16）
b. 列王紀下20:12-15記載她們對迦勒底人賣弄風情之例。神在這裡怎樣形容這樣的淫行？(23:40-41)
c. 23:42更說她們又向曠野的人(Sabeans) 拋情：這些可包括什麼人？(23:23)
d. 因著她們屢次行淫，神稱她們為什麼？（23:43）
(4) 神的審判(23:45-49)
a. 神用誰來施行審判？(23:45；參哈巴谷對此的感受—哈1:6, 13)
b. 所遭的是什麼類的審判？(23:46-47)
c. 這些審判要作誰的警戒？(23:48)
d. 你認為這世界已從她們的審判得到警惕嗎？為什麼？
(5) 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：解經家Keil認為二人的名字是相對的。神的會幕居耶路撒冷，故稱她為「我的帳棚在她裡面」，而撒瑪利亞則自立她偶像的祭壇，故稱她為「她的帳棚」。
“So I will put an end to lewdness in the land, that all women may take warning and not imitate you.” (Ezek. 23:48)
In rebuking Samaria and Jerusalem as a couple of adulterous sisters, we may be shocked by some of the sexual language employed, but it only serves to help us understand how sacred a relationship we have with our Lord and that relationship demands singular devotion. The Lord considers our devotion to not just another idol, but any other person or object adultery, the violation of our marriage covenant with Him.
And, in using the sacredness of a marriage covenant to denote our relationship with Him, we are reminded that “in God’s eyes adultery is an abhorrent evil, not only because it perverts the sex act but especially because it violates the covenant bond of marriage. Apart from the marital covenantal commitment, all sexual activity is prostitution, and rather than offering lasting satisfaction, illicit intimacy yields contempt and disgust. Ezekiel’s own application of the lesson of Yahweh’s case against Jerusalem to his immediate audience points the way to its significance for God’s people today. The fate of Jerusalem serves as a warning for the corporate community of faith as well as for individual members of that community. Marital infidelity is self-destructive, and brings upon one the wrath of God.’ (NICOT, Ezekiel, 764-5)
「這樣，我必使淫行從境內止息，好叫一切婦人都受警戒，不效法你們的淫行。」(結23:48)
讀到對這淫亂的兩個姊妹的責備時，我們當然會對所用的言詞感到驚奇。這些與情慾有關的形容，幫助我們更深的了解我們與神的關係是何等的聖潔；我們必須對主專一忠貞的。神看我們不單是以我們拜偶像為犯姦淫，也以我們對其他的人或事物的戀慕其然，是破壞了我們與祂的婚約。
在用人間婚姻聖約來形容祂與我們的關係時，神同樣的提醒我們：“在神的眼中，姦淫是神所憎厭的惡；不但因為它污辱了交合本身，同時更破壞了婚約。在婚約以外的性行為都是姦淫；既不能帶來恆久的滿足，反會因這不正當的親密而產生厭棄與羞辱。以西結對當時的聽眾應用耶和華在這裡所用的例子，正是給現今屬神的人一個重要指引。耶路撒冷所遭受的命運，是今日教會全體和信徒個人的警戒。對婚姻不忠是自我的摧毀，要帶來神的忿怒的。”(NICOT, Ezekiel, 764-5)