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.
After some 5 years since his call, Ezekiel has received visions and messages largely focused on warning Jerusalem of her coming judgment through the first 23 chapters of the book. We have now come to the 24th chapter which marks the fulfillment of one of the most important warnings of his message—the destruction of Jerusalem.
(1) What is the exact day this message is received by Ezekiel? (v. 1; cross reference to 1:1 as well)
(2) What is the historical importance of this very day? (v. 2; see 2 Ki. 25:1)
(3) Since there is no way the news of the siege of Jerusalem could arrive right away to the exiles in Babylon:
a. What would this message by Ezekiel mean to the Jews in exile?
b. How should they react to this news?
(4) The parable of destruction? (vv. 3-5)
a. What does the pot represent?
b. What do the choice meat and best of the bones represent?
c. What is this parable about?
(5) Its interpretation (vv. 6-8)
a. While the pot (i.e. the city of Jerusalem) will be burnt, what will happen to her people? (v. 6)
b. What is meant by emptying it piece by piece, “without casting lots for them”? (v. 6b)
c. What kind of wickedness is depicted by v. 7? (see note below)
d. What will be the deserved punishment? (v. 8)
(6) Parable of the pot extended (vv. 9-13)
a. What is the city of Jerusalem called? (v. 9)
b. To what extent will the pot and its contents be burnt? (v. 10)
c. When even the bones are charred, what is Ezekiel to do with the empty pot? (v. 11)
d. What does it mean? (vv. 11b-12)
e. What explanation is given? (v. 13)
(7) Time has run out (v. 14)
a. How does this message differ from all the previous ones?
b. What message is also conveyed to us and to the world today?
(8) What is the main message to you today and how may you apply it to your life?
Note: Leviticus 17:13 stipulates that even animal blood is to be covered and laid bare as a sign of respect to life created by God. As a result, to leave human blood uncovered is to sin “in an insolent and shameless manner” (K&D, 197), showing total disrespect to human lives created by God.
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。
以西結書的首23章是先知蒙召後五年期間所得的默示，其中的信息主要是對猶大和耶路撒冷所說審判的預言。到了第24章就記載這些審判的預言主要部份的應驗，就是耶路撒冷的失陷開始：
(1) 以西結是在那年日得這默示的？(24:1; 參1:1)
(2) 這日子在歷史上有什麼重要性？(24:2; 見王下25:1)
(3) 當時耶路撒冷被圍困的消息是沒可能立刻傳回巴比倫的：
a. 以西結這番話對被擄的一群帶來了什麼衝激？
b. 他們會對這信息作出什麼回應？
(4) 城被毀滅的比喻（24:3-5）
a. 這燒鍋喻表什麼？
b. 鍋中美肉等喻表什麼？
c. 這比喻的重點是什麼？
(5) 比喻的解釋（24:6-8）
a. 這鍋（即耶路撒冷）將被燒乾，她的百姓會怎樣？(24:6)
b. 肉塊一一取出來，“不必拈鬮” 是什麼意思？(24:6b)
c. 第7節怎樣論到他們作惡到什麼程度？（參下註）
(6) 比喻的延伸（24:9-13）
a. 神怎樣稱耶路撒冷這城？(24:9)
b. 這鍋和內中之物該被燒到什麼程度？(24:10)
c. 以西結該如何處置這燒焦的鍋？(24:11)
d. 這是什麼意思？(24:11b-12)
e. 神給這審判加上什麼解釋？(24:13)
(7) 不再遲疑（24:14）
a. 這信息與先前23章最重要的分別是什麼？
b. 這信息對我們今日的世界有什麼提醒？
(8) 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：利未記17:13吩咐連動物的血也要用土掩蓋，是對神所賜的生命的尊重。故此，把人的血不加掩蓋，“是無恥、侮辱的行為” （K&D, 197），是對神賜人的生命的漠視。
“Son of man, record this date, this very date, because the king of Babylon has laid siege to Jerusalem this very day.” (Ezek. 24: 2)
Ezekiel was called to be the bearer of the bad news of judgment of Jerusalem to the exiles in Babylon since the fifth year of their exile (1:2), and for some four years, the people took his prophetic warning as nothing more than stories of parables (20:49). It must have been a rather frustrating experience for the prophet, but finally his prophecies are fulfilled right before the eyes of the people. It must be a very satisfying feeling for him. But more than that, the Lord wants the people to know, it is not the prophet but He Himself who has spoken and is now bringing the prophecies to completion. As a result, even though the siege of Jerusalem would last some 18 months (2 Ki. 25:1-2); He announced the news of the siege of Jerusalem on the very day it took place through Ezekiel to the exiles.
Thus, on the ninth year, in the tenth month of the day of their exile which was January 15, 588 B.C., the Lord announced through Ezekiel that Nebuchadnezzar had laid siege to Jerusalem and He asked Ezekiel to “record this date” (24:2). We have to understand that in those days; news did not travel that fast and there was no “live TV” reporting. So, these words from the Lord represented the latest news from the battle front not only for the exiles, but for the entire nation of Babylon.
Indeed, the Word of the Lord is not only faster than any news agencies in the world, but also is the most accurate and reliable. It was certainly the case on January 15, 588 B.C.; it is certainly the case today and will always be!
「人子阿，今日正是巴比倫王就近耶路撒冷的日子，你要將這日記下。」(結24:2)
自被擄到巴比倫的第五年（1:2），以西結忠心的傳講從神而來對耶路撒冷審判的預言，但這四年多的警告信息，百姓只當是聽故事而已（20:49）。相信在這期間，以西結一定是感到氣餒的。現在就不同了，所宣告的耶路撒冷的失陷，正開始應驗在眼前。相信以西結會有到得平反的感覺。不過，神更希望百姓曉得，不是先知，乃是神親自叫所預言的得到應驗。故此，雖然耶路撒冷被困會持續足足18個月之久（王下25:1-2），就在耶路撒冷開始被圍困的那一天，神就把這消息藉以西結向在巴比倫被擄的百姓宣告出來。
那日正是被擄的第九年十月初十，即主前588年，1月15日。神吩咐以西結把這日“記下來” （24:2）。我們要知道，在古時是沒有現場直播的新聞，也沒有任何的「電訊」。故此，以西結的說話不但是給被擄的一群，更是給全巴比倫地更快、最新的新聞。
是的，神的話語從來比世上傳媒的報導更快、更確。主前588年1月15日那天如是，今日、直到永遠也必如是！
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
Following the message of the siege of Jerusalem, the Lord asks Ezekiel to deliver the ultimate message of death and destruction of Jerusalem through the death of his wife:
(1) What does his wife mean to Ezekiel? (v. 16)
(2) What is the Lord going to do to her?
(3) To use visual aid to teach the people and to cause the messenger of God to personally experience the message are understandable, but to take away Ezekiel’s wife―is it necessary? Has the Lord gone too far? Will it really help the people to understand their sins and repent? What do you think?
(4) In addition to her death, what is Ezekiel to do to suppress his grief? (vv. 16-17)
(5) How hard is it for him not to be able to express his grief?
(6) How did Ezekiel react to God’s command? Did he object? Did he ask “why”? Why not?
(7) Seeing what happened to Ezekiel’s wife and Ezekiel’s behavior, how did the people respond? (v. 19)
(8) Why could they recognize that this has something to do with them?
(9) What is God’s response concerning her death? (v. 21)
(10) What should the people do at the destruction of Jerusalem and the death of their sons and daughters? Why? (v. 22)
(11) How will this news of death and destruction be confirmed? (v. 26; 33:21-22)
(12) Why should the confirmation of the destruction of Jerusalem mark the opening of the tongue of Ezekiel? (3:26-27; see note below)
(13) In what way(s) dies Ezekiel serve as a sign for the people? (Please read today’s Meditative article)
(14) What is the main message to you today and how may you apply it to your life?
Note: “Ezekiel remained dumb for seven and one half years until the fall of Jerusalem (cf. 33:22). Yet, between chapters 3 and 33 Ezekiel uttered many messages…(during which time) he never ministered in the streets and assemblies of the people as other prophets did…He ministered through a strange immobility…he only spoke when the Lord opened his mouth to proclaim…In other words, these verses declare that Ezekiel would spend the seven and one-half years until the fall of Jerusalem (cf. 33:22) withdrawn from the community of the exiles and muted by God except to announce the warnings of God’s judgment, which God would enable him to recite, to those who came to him.” (Alexander, 18)
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。
緊接耶路撒冷會遭滅亡的信息後，神現在藉先知妻子的死亡來傳耶路撒冷終局的信息：
(1) 以西結與妻子的關係怎樣？(24:16)
(2) 神要怎樣待她？
(3) 神多次要先知先經歷所傳的信息是可以理解的，但連妻子也要失去—這是否必需的？神是否太殘忍？百姓真的會因此悔改嗎？你認為怎樣？
(4) 以西結更要怎樣壓抑自己的哀傷？(24:16-17)
(5) 你認為這樣的壓抑有多痛苦？
(6) 以西結對神這吩咐作出什麼反應？他有否作出抗議？有否提出質疑？為什麼？
(7) 看到先知妻子的死亡和先知的舉動，百姓作出什麼回應？(24:19)
(8) 他們何以認為這是與他們有關的？
(9) 神對先知妻子的死亡作什麼回答？(24:21)
(10) 百姓對耶路撒冷和所遺留的兒女的滅亡該作什麼回應？(24:22)
(11) 這滅亡的消息將會如何得證實？(24:26; 33:21-22)
(12) 藉此，以西結如何作他們的豫兆？（可參今日的靈修小篇）
(13) 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：“以西結有七年半之久是靜默無言，直到耶路撒冷的失陷（參33:22），但在第3-33章的篇幅中，他宣告了多篇的信息……在這期間，他沒有像其他的先知一樣，在街頭或集會中講道……他很奇怪地靜而不動的作先知……只在要他開口時才傳講……換句話說，這裡說明以西結要靜默離群7年半，直到耶路撒冷失陷(參33:22) ……”(Alexander, 18)
“…in the evening my wife died. The next morning I did as I had been commanded.” (Ezek. 24:18)
“…the message of God is proclaimed most powerfully when it is incarnate in the life of the messenger. While few will be asked to go to the length of this remarkable prophet, the implications of this oracle for those who are called to be agents of God are staggering. The cost of bearing in their bodies the message they proclaim is often high. In an earlier age God had tested Abraham by demanding of him his son Isaac, but that story had a happy ending (Gen. 22). It will not always be that way. The call to divine service cost Ezekiel his wife, the delight of his eyes. Although the text is silent on the struggle that must have raged in the prophet’s soul over Yahweh’s absurd demand, this was no less a test of faith for him than the sacrifice of Isaac had been for the patriarch. He could have rebelled against this intrusion into his personal affairs, but he did not waver. In his reaction to his wife’s death, he was a sign for his people; but in his responses to the hand of God, he is a model for all who follow in his professional train.
But the bitter experiences of life are not always signs of God’s indignation toward the individual. Upon encountering a blind man, Jesus’ disciples asked, ‘Who sinned, this man or his parents?’ To which He replied, ‘Neither this man nor his parents sinned; he was born blind so that the words of God might be revealed in him’ (Jn. 9:1-4). Although it did not lessen Ezekiel’s personal pain in walking through the valley of deepest darkness, the knowledge that God was not angry with him could offer some comfort. The prophet could also take hope in knowing that his role as suffering servant would ultimately lead to the renewed knowledge of Yahweh among His people.” (NICOT, Ezekiel, 797-8)
「晚上我的妻子就死了。次日早晨我便遵命而行。」(結24:18)
“當信息是「道成肉道」般的藉著傳信息的來宣講時，就會是最有力的。雖然很少人會被神選召去走像這不平凡的先知的路，但卻道出那些被神呼召作祂事工的人是要付非常昂貴代價的；這以身受來傳講信息的代價往往是巨大的。在早前，神藉著要求亞伯拉罕獻上他兒子以撒來試驗他；這故事有完美的結束（創22）。但不是常常如此的。這從神而來的呼召要以西結付出喪失妻子—他所至愛的妻的代價。雖然聖經沒有描述先知內心痛苦的掙扎，但相信他信心所受的試驗絕不比先祖獻以撒所受的為輕。他大可對神干預他的私人生活而作出反抗。然而他只是默然的接受。藉著他對喪妻的反應，他為百姓作豫兆；他順服神的手所作的，就成為所有跟隨天召的人的榜樣。
生命中痛苦的經歷不一定是神對那人顯示審判。耶穌的門徒就因那瞎子問祂：“是誰犯了罪？是這人呢，還是他父母呢？” 耶穌回答說：“也不是這人犯了罪，也不是他父母犯了罪，是要在他身上顯出神的作為來” （約9:1-4）。當然，這並不會減輕以西結走在這黑暗幽谷所受的痛苦，但知道神不對他含怒會帶來些安慰。先知亦可因知道自己這受苦僕人的位份，至終能叫百姓再次認識耶和華而得到盼望。”（NICOT, Ezekiel, 797-8）
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
25:1-7—Oracle against the Ammonites
From chapter 25 onward Ezekiel receives a series of oracles from the Lord to “set his face” against nations of the world, most of whom are traditional enemies of Israel. The first oracle is against the Ammonites (see Note 1 below):
(1) To what did the Ammonites say “Aha’ to? (v. 3)
(2) Why should they be judged because of this? (v. 6)
(3) Who will be used to punish to them? (v. 4)
(4) What will this nation, especially its capital city, Rabbah turn into? (vv. 4-5)
(5) What will be its final destiny? (v. 7)
25:8-11—Oracle against Moab (see Note 2 below)
(6) What did the Moabites do at the fall of Judah? (v. 8)
(7) Why should they be judged because of this?
(8) What will their punishment be? (vv. 9-10)
(9) For both Ammon and Moab, what is God’s ultimate desire in inflicting punishment on them? (vv. 7, 11)
(10) How is it going to be fulfilled? (see Jer. 48:47; 49:6)
(11) What is the main message to you today and how may you apply it to your life?
Note 1: Gad was allotted the Trans-Jordan territory that belonged to the Ammonites, and it was not until the deportation of part of Israel by Tiglath-Pileser III of Assyria in 733 B.C. (2 Ki. 15:29) and the subsequent collapse of Israel that enabled the Ammonites to retake Gad’s territory. Historically Ammon’s relationship with Israel was unfriendly (Jdg. 11: 4-33; 1 Sam. 11:1-11; 2 Sam. 10; 1 Ki. 4:13-19; 2 Ki. 24:2). Note in particular Amos’ rebuke of Ammon (Amos 1:13-15). Ammon eventually fell victim to the Arabs before the middle of the 6th century B.C. and ceased to exist as an independent nation (NICOT, Jeremiah, 716).
Note: 2: Moab was traditionally an enemy of Israel and hostility between the two nations went back to the days of the Exodus. The end of Moab as an independent nation seems to have come in 582 B.C. when Nebuchadnezzar, no doubt because of a rebellion, marched against Moab and Ammon (NICOT, Jeremiah, 701). It is worth-noting that Ruth, the wife of Boaz, the forefather of David and our Lord Jesus Christ (in His earthly genealogy) was a Moabite (Matt. 1:5; Ruth 1)
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。
25:1-7—對亞捫人的豫言
由第25章開始，以西結從神得的默示是針對列國的，他們大部份是以色列長久的敵人。這裡的信息首先是攻擊亞捫人的（參下註一）
(1) 亞捫何故說：“阿哈” ？(25:3)
(2) 為何因此要受審判？(25:6)
(3) 誰會被用作審判的工具？(25:4)
(4) 亞捫，特別是他的京城拉巴，會變成怎樣？(25:4-5)
(5) 他們最終會怎樣？(25:7)
25:8-11—對摩押人的豫言(參下註二)
(6) 摩押在耶路撒冷失陷時說了什麼話？(25:8)
(7) 為何因此要受審判？
(8) 他們會得到什麼審判？(27:9-10)
(9) 不論是亞捫或摩押，神至終的心意是什麼？(25:7, 11)
(10) 這心意會怎樣得實現？（見耶利米書）
(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？
註一：迦得是以色列人進迦南時所得的泛約但河的地帶，原屬亞捫。亞捫人在亞述王提革拉毘列色把部份以色列人擄去後（即主前733年；見王下15:29）和及後以色列滅亡後，重得迦得之地。按歷史而言，亞捫一直與以色列為敵（士11:4-33；撒上 11:1-11；撒下10；王上 4:13-19；王下24:2）。請也參閱阿摩司對亞捫人的責備(摩1:13-15) 。在主前六世紀中期，亞捫人終為亞拉伯人所滅，不再有自己獨立的國家(NICOT, Jeremiah, 716)
註二：摩押是以色列傳統的敵人，兩者的恩仇始於以色列民出埃及的時代。摩押在主前582年正式結束其獨立國家的主權；當時尼布甲尼撒因摩押和亞捫的背叛揮軍攻陷二國（NICOT, Jeremiah, 701）。值得留意的是，主耶穌在地的家譜包括了摩押女子路得（見太1:5；得1）
“Look, the house of Judah has become like all other nations.” (Ezek. 25:8)
It is interesting to note that the charge against the Moabites at the fall of Judah (and Jerusalem) by the Lord through Ezekiel is that they said, “Look, the house of Judah has become like all other nations” (25:8). One has to wonder what is the meaning of this statement made by the Moabites?
We have to understand that the Lord has certainly demonstrated not only His power, but also His choosing of the nation of Israel through the miracles He performed in leading His people out of Egypt (Jos. 2:8-11). The Moabites, in particular, have also witnessed the mighty power of the Lord and were terrified (Num. 22:1-4). Therefore, to say that because of its fall, Judah has become like all other nations of the world was a direct insult to the God of Israel, implying that He, too, was like the gods of other nations—not to be feared any more, not to be revered as the Almighty God.
Such an insult to God by the Moabites, apart from their many sins, including the immoral seduction of the men of Israel (Num. 25), has drawn the punishment from the Lord. As the “spiritual Israel”, the Lord also looks upon every insult on us in His name as an insult to Him. Saul, before he became Paul, knew this first-hand, as he persecuted the church of Jesus Christ (Acts 9:4).
However, God’s ultimate desire in inflicting punishment even on these nation is that “they will know that I am the Lord” (25:7, 11) and He has promised to restore both the Ammonites and the Moabites in the Last Day (Jer. 48:47; 49:6).
「看哪，猶大家與列國無異。」(結25:8)
神說，祂審判摩押的因由是因他們說“看哪，猶大家與列國無異”(25:8) 。究竟這句話是什麼意思，竟招來神的審判？
我們要知道，在帶領以色列人出埃及時，神不但顯出祂的大能，更是要叫列國知道祂對以色列人的揀選（書2:8-11）。至於摩押人，他們曾見證到神的大能而感到“大大懼怕” （民22:1-4）。故此，看見耶路撒冷失陷而說“看哪，猶大家與列國無異” 是對以色列的神直接的譏諷，意思是說祂與列邦的神無異—不用懼怕祂、不用敬畏祂！
他們對神的侮辱，連同他們眾多的過犯—包括引誘以色列人犯姦淫的罪（民25）—引來神嚴厲的審判。我們要知道，今日我們是「屬靈的以色列」；人因我們背負主的名而譏諷我們，神同樣看是對祂直接的侮辱。掃羅（在未稱為保羅前）就深深明白這真理。主稱他對教會的逼迫是對祂直接的逼迫（徒9:4）。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
25:12-14—The Oracle against Edom (see Note 1 below)
(1) What is Edom guilty of? (v. 12)
(2) How did they take revenge on the house of Judah? (see Amos 1:11; Ezek. 36:1-5, especially v. 5)
(3) What will their punishment be? (v. 13, see note 1 below as well)
(4) However, v. 14 speaks of a future revenge by the hand of God’s people: what does it mean? (see Isa. 11:14; Amos 9:11-12)
25:15-17―The Oracle against Philistia (see Note 2 below)
(5) What are the Philistines guilty of? (v. 15; cf. Zeph. 2:10)
(6) What aspects of their sins are being emphasized by the Lord? (v. 15)
(7) What will their punishment be? (vv. 16-17; see Note 2 below)
(8) What is the message to you today and how may you apply it to your life?
Note 1: Edom was also a long-term adversary of Israel (see Num. 20:14-21; Jdg. 11:17; 2 Sam. 8:13-14; 1 Ki. 11:14-22; 2 Ki. 8:20-22; 14:22; 16:5-6; 2 Chr. 25:14), but Israel was forbidden to ill-treat them since they were their brothers (Deut. 2:4; 23:7-8: Gen. 36:1ff). “The threatened devastation of the land of Edom was brought about by the Chaldeans, as is clear from Mal. 1:3; but the annihilation of the people was commenced by the Maccabeans, and completed by the Romans, about the time of the Jewish War” (K&D, Jeremiah, 412-3). Note also that Teman literally means “south”, Dedan likely refers to the Dedanites who may have settled in Edom.
Note 2: The Philistines were sea people who came into Palestine in the 12th and 11th centuries B.C. from Crete their original home (Amos 9:7). The Philistines had long been enemies of Israel even since the time of their settlement in the Promised Land. Some of the well-known conflicts between them include that of Samson in the time of the Judges (Jdg. 13-16) and David and Goliath (1 Sam. 17). Their five major cities often mentioned in the Bible were Gaza, Ashdod, Ashkelon, Gath and Ekron (see Jos. 13:3 for example). The prophecy was fulfilled in 604/3 B.C. when Nebuchadnezzar overran Ashkelon after a siege.
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。
25:12-14—對以東人的預言(參下註一)
(1) 以東犯的是什麼罪？(25:12)
(2) 他們如何報仇雪恨？（見摩1:11；結36:1-5, 特別是第5節）
(3) 他們要得什麼審判？(見25:13和下註一)
(4) 25:14所論到是較奇特的：那是什麼意思？（參賽11:14；摩9:11-12）
25:15-17—對非利士人的預言(參下註二)
(5) 非利士人犯的是什麼罪？(25:15; 亦參番2:10)
(6) 這裡特別指出他們那方面的罪？(25:15)
(7) 他們要得什麼審判？(25:16-17，亦參下註二)
(8) 今天你得到的提醒是什麼？你會怎樣應用在你的生命中？
註一：以東也是以色列長期的敵人（見民20:14-21；士11:17；撒下 8:13-14；王上 11:14-22； 王下8:20-22; 14:22; 16:5-6；代下 25:14），神曾禁止以色列憎惡以東，因他們是兄弟(申2:4; 23:7-8；創36:1ff) 。“瑪拉基書1:3清楚的指出，這裡預言以東的毀滅是由迦勒底人帶來的，但他們的滅絕卻是瑪迦比時代才開始，至終在「猶太戰爭/Hewish War」時，被羅馬人完全消滅”(K&D, Jeremiah, 412-3) 。值得留意的是：「提幔」是南面的意思、底但相信是移居以東的遊牧民族、波拉斯是其首府。
註二：非利士人是航海的民族，於主前十一、十二世紀從迦斐託（即希臘的古塞特島）遷移到巴勒斯坦沿岸（參摩9:7）。自以色列人進迦南之時，成為他們長期的敵人。以色列人與他們爭戰，其中舉世著名的事蹟包括士師時代的參孫(士13-16) 和大衛與歌利亞的故事(撒上17) 。聖經常常提及組成非利士聯合王國的五個主要城市，就是以革倫、迦薩、亞實突、迦特和亞實基倫（參書13:3）。這段預言主要在主前604/3年應驗了。
“I will take vengeance on Edom by the hand of my people Israel, and they will deal with Edom in accordance with my anger and my wrath and they will know my vengeance, declares the Sovereign Lord.” (Ezek. 25:14)
Edom, along with other nations, have taken their revenge on Judah at the fall of Jerusalem, totally ignorant of the fact that it was God’s punishment of the sins of Judah and that they were just as sinful as Judah. Edom’s guilt was compounded by the fact that they were related to Judah in that Esau was the twin brother of Jacob. (Amos 1:11)
As a result, Ezekiel prophesies along with other prophets the punishment of Edom and other nations with words of devastations and destruction which they would suffer in the hands of Nebuchadnezzar. However, Ezekiel says that Edom would also suffer vengeance by the hand of Judah (25:14). “Certainly Judah, destroyed and taken captive by Babylon, did not execute judgment upon Edom immediately after her fall, nor is there any record that she ever did. The reference undoubtedly pertains to the future end times when Isaiah 11:14 and Amos 9:12 declare that Israel shall possess Edom at the time of the Messiah’s reign” (Alexander, 83). More specially, Amos 9:1- says,
“In that day I will restore David’s fallen tent. I will repair its ruins, and build it as it used to be, so that they may possess the remnant of Edom and all the nations that bear my name.”
In other words, upon the second coming of Christ who is not only the promised King of Israel, but the King of kings and the Lord of lords, His Kingdom will possess the remnant of Edom and all the nations that bear His name. Therefore, as much as we continue to have a hostility-filled situation in the Middle East and the hostility of the Arab nations are directed toward Israel and Christians, one day, at least a remnant of the Arab nation as symbolized by Edom in this prophecy will come to acknowledge Christ their Lord and Savior as well.
「我必藉我民以色列的手報復以東，以色列民必照我的怒氣、按我的忿怒在以東施報；以東人就知道是我施報。這是主耶和華說的。」(結25:14)
以東像列國一樣，在耶路撒冷失陷時，趁機向猶大家報仇雪恨，完全漠視這是神對猶大的罪的審判，更不以自己像猶大一樣是得罪了神的。不過，以東的罪更在乎他忘記自己與猶大，因先祖以掃和雅各之故，是互為兄弟的（摩1:11）。
故此，以西結連同其他的先知，向以東發出預言，論到他要在尼布甲尼撒手中，遭受神嚴厲的審判。不過，以西結在此加上一句話，就是說神“必藉我民以色列的手報復以東” （25:14）。正如解經家Alexander所說：“猶大自己遭毀滅、被擄，絕對沒有在失陷之餘能報復以東，歷史也沒有這樣的記載。這句話毫無疑問是指將來的末期，像以賽亞書11:14和阿摩司書9:12所宣告的，在彌賽亞掌權時，以色列要得以東人” （Alexander, 83）。
阿摩司書9:12這樣說：“到那日，我必建立大衛倒塌的帳幕，堵住其中的破口，把那破壞的建立起來，重新修造，像古時一樣。使以色列人得以東所餘剩的和所有稱為我名下的國。”
換句話說，當基督第二次來臨的時候—這以色列的王，更是萬王之王，萬主之主—祂的國度要包括以東餘剩的人和所有稱為祂名下的國。故此，雖然今天的中東仍充滿仇恨，特別亞拉伯的列國一般對以色列人和基督徒是採取敵對的態度，但有一天，至少有一些亞拉伯人（以東餘剩的人的喻表）會認識並承認耶穌為他們的救主和主。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
As previously noted, from chapter 25 onwards, Ezekiel’s prophecies are directed against various nations, but the bulk of the prophecies concern two nations, namely Tyre and Egypt—the only two nations which continued to resist the dominance of Babylon. Chapters 26-28 are devoted to prophecies and messages against Tyre and Sidon (see note below)
26:1-17—The Prophecy Proper
(1) When did this oracle come to Ezekiel about the destruction of Tyre? (v. 1)
(2) When was Jerusalem conquered by Nebuchadnezzar? (2 Ki. 25:3)
(3) What is Tyre guilty of? (v. 2)
(4) What is the motive behind its rejoicing over the misfortune of Jerusalem? (v. 2)
(5) What lesson can we learn from this? (See Isa. 23:9 for the reason for God to bring down a nations like Tyre)
(6) Because the fulfillment of this prophecy spans across some 250 years in history, it is important to pay attention to the details of this prophecy, with vv. 3-6 being a more general description of the punishment of Tyre:
a. Who will be used to punish Tyre? (v. 3)
b. What will happen to her walls and her towers? (v. 4a)
c. What will (eventually) happen to the rubble (the rocks and wood)? (v. 4b)
d. How will her prosperity be changed? (v. 5)
e. What will happen to her possessions? (v. 5b)
f. What will happen to her people? (v. 6)
(7) Specific details of her destruction (vv. 7-14)
a. Who will be the invaders? (v. 7)
b. What will happen to her residents and how will the city be destroyed? (vv. 8-11)
c. What will happen to their possessions and goods? (v. 12)
d. What will happen to the rubble? (v. 12b)
e. How will her fortune and prosperity be changed into? (vv. 13-14)
f. How final will their fate be? (v. 14b)
(8) From the brief information given below (gathered mainly through secular historical records):
a. What is the most amazing part of this prophecy?
b. How does it help affirm your belief in the credibility of the Bible as the Word of God?
26:15-18—A Shock to the Nations
(9) Why would Tyre’s destruction be such a shock to the coastal nations?
(10) How does their lament show what kind of a city Tyre was?
26:19-21—Her Banishment to the Under-world
(11) Beyond her extinguishment from the surface of the earth, why is her judgment described in language that resembles the judgment of those in Noah’s time? (see 2 Pet. 2:5)
(12) What is the message to you today and how may you apply it to your life?
Note: The history of Tyre has been traced to the early 3rd millennium B.C., but the city’s significant contacts with Israel began under the united monarchy. In secular history, the other city within its kingdom, Sidon is often referred to and according to Homer is synonymous with “Phoenician”. However, politically the seat of power appeared to be transferred to the city of Tyre and thus the “king of Tyre” is often used to reflect this reality. Thus, Tyre and Sidon denote the same territorial state, with Tyre being looked upon as the queen of the sea merchant — a very prosperous and wealthy city with its mainland protected by an almost impregnable fortress which took Nebuchadnezzar 13 years (from 586-583) to eventually conquer (Ant. 10:11.1), at which point the king of Tyre and his noblemen escaped to its island about a mile to the west. With many of their treasures still coveted by Alexander the Great, he eventually scraped all the rocks and woods that remained after the old city was torn down by the Babylonians into the sea to form a pathway to conquer the city on the island some 240 years later (in 332 B.C.) Also consult Meditative Article of today (i.e. Day 327 of Year 5) of our Devotional Guide.
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。
雖然以西結書從第25章開始是針對列國所發審判的預言，其實主要的篇幅是集中對推羅和埃及兩個仍頑抗巴比倫侵略的國家而說的。第26-28章是針對推羅而說的。
26:1-17—預言的主要部份
(1) 這針對推羅毀滅的默示是何時賜予以西結的？(26:1)
(2) 耶路撒冷本身是何時被尼布甲尼撒攻陷的？（見王下25:3）
(3) 推羅所犯何罪？（26:2）
(4) 他歡樂背後的原因是什麼？(26:2)
(5) 這原因給我們什麼提醒？（有關神毀滅推羅的其他原因，可參賽23:9）
(6) 這預言的應驗需時250年，故此需要詳細的分析。26:3-6是總括性的形容：
a. 誰會作審判推羅的工具？(26:3)
b. 他的牆垣與城樓會變成怎樣？(26:4a)
c. 這地要變成怎樣？(26:4b)
d. 他著名的商業繁榮會變成怎樣？(26:5)
e. 他的財寶又會如何？(26:5b)
f. 他的居民又會如何？(26:6)
(7) 他滅亡的詳情（26:7-14）
a. 誰是那些侵略者？(26:7)
b. 這城和居民會遭受什麼？(26: 8-11)
c. 他的財寶又會如何？(26:12)
d. 被毀壞遺留的石、木和塵土將會怎樣？(26:12b)
e. 他著名的商業繁榮會變成怎樣？(26:13-14)
f. 他最終的命運是怎樣？(26:14b)
(8) 從下註所提供的資料（主要是從世界歷史書中得來）：
a. 這預言最奇特之處何在？
b. 這怎樣幫助你會深信聖經的預言？
26:15-18—震動列邦
(9) 為何推羅的毀滅會震動其他的海島城市？
(10) 他們所作的哀歌如何反映推羅昔日的光景？
26:19-21—下到陰府
(11) 除了要遭到地上的審判外，這裡用什麼言語來形容他的最終結局？（參彼後2:5）
(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？
註：推羅最早的歷史記載是始於主前三千多年，但他與以色列的關係是始於大衛的時代。在世界史中，在國境的其他城市中多提及這西頓城；古希臘詩人荷馬則將西頓和腓利基人相提並論。不過在政治上，其勢力漸漸轉移到推羅城，而“推羅王” 這稱號常被用來表明這事實。故此推羅、西頓是這地域的常用名稱，推羅更被視為“海運之后” ，是一個極繁榮的城市，設有極穩固的城壘，以至尼布甲尼撒要用13年時間才將之攻陷(主前586-583年) 。那時，推羅王則連同財寶逃到離內陸相隔一哩左右的海島偏安，要待240年後（主前332年）才被希臘的亞歷山大帝，把舊城的廢墟上的石木填海、建成通道，才把推羅完全的消滅。詳情可參《每日靈修指引》第五年、第257日（即今日）的靈修小篇。
“I will make you a bare rock, and you will become a place to spread fishnets. You will never be rebuilt again.” (Ezek. 26:14)
The prophecy of Ezekiel 26 about the fall of Tyre is considered one the most remarkably fulfilled prophecies in the Bible and it certainly is.
The time in which the prophecy was revealed to Ezekiel is clearly stated as “the eleventh year, on the first day of the month” (26:1). While the month is not mentioned, the year, as in other oracles revealed to Ezekiel, refers the year after they had gone into exile (1:2), and thus this prophecy can be dated clearly in 587 B.C., the same year that Jerusalem fell in the hands of Nebuchadnezzar.
Historically, according to the historian Josephus, the siege of Tyre by Nebuchadnezzar began after the fall of Jerusalem in the same year, and thus some skeptics opine that Ezekiel could have composed his prophecy after the siege had begun. However, the siege lasted 13 years and the fulfillment of every detail of this prophecy covers a span of some 250 years.
As much as it took some 13 years for Nebuchadnezzar to conquer the city, destroying her walls and pulling down her towers and turning the city into rubble, the king and his nobles were able to escape to the island city about a mile west of the old city, and presumably carrying quite a bit of their treasures. Further, the “stones, timber and rubble” remained in the old city and were not thrown “into the sea” (26:12). Indeed, the city continued to prosper for another 200 years until the time of Alexander the Great. This prophecy by Ezekiel appeared to be only partially fulfilled, and we know that the Word of the Lord will not return in vain.
It was in February of 332 B.C. that the king of Tyre who had already submitted to Alexander the Great enraged him by refusing to let him offer sacrifice to his own god on the soil of the island city. “Strategically this (the attack on Tyre) was unnecessary. Tyre, like Celaenae, could have been left supervised by a garrison on the mainland and held in check by her neighbors’ enmity. Eventually she would have to make peace with the invader. But Alexander’s sovereignty had been frontally challenged and he was not prepared to leave the contumacy unpunished. “(The Conquest and Empire — The Reign of Alexander the Great, Cambridge University Press, p. 65)
Since Tyre had a formidable defense at the time, “Alexander began the construction of a vast siege mole demolishing Old Tyre for the fill” (ditto; italics, mine), thus the prophecy by Ezekiel that “and thrown your stones, timber and rubble into the sea” (26:12) was literally fulfilled. Although the city of Tyre put up stubborn resistance, it eventually fell to the Greeks in July, B.C. 322 and “a gruesome massacre followed as the Tyrian military population was systematically slaughtered” (ditto, p.66)
A French traveler in the 19th century reported that he saw fishnets being dried on the shore of the old city of Tyre, just as it was prophesied (26:5, 14).
In the eighties, I was watching a US TV news reporter reporting from the war-torn area in Palestine. At the time Israel, wanting to create a buffer zone to prevent being shelled by the PLO, invaded into the Palestinian territory. The reporter was standing before a city basically demolished by bombshells from both sides, and he made his remark to the viewers, “what you see behind me is the old city of Tyre”. What he said sent chills down my spine as I immediately recalled these words of Ezekiel: “You will never be rebuilt, for I the Lord have spoken, declares the Sovereign Lord.” (26:14)
「我必使你成為淨光的磐石，作曬網的地方。你不得再被建造。」(結26:14)
以西結書第26章有關推羅失陷的預言，誠然是聖經中最突出和最奇妙地應驗的預言之一。
以西結得到這預言的默示時間是清楚的被記錄下來的，就是“第十一年十一月初一日” （26:1）。這年日，像整卷書的默示一樣，是由他們與約雅斤王一同被擄的日子起計算的（1:2）。雖然原文沒有指出是“十一月” ，但這年份清楚是指主前587年，亦即耶路撒冷失陷的同一年。
按猶太歷史家約瑟夫的記載，尼布甲尼撒在攻陷耶路撒冷後，同一年開始圍困推羅。故此，有人懷疑以西結是在推羅被圍困後而寫這所謂的「預言」。但我們要知道，這圍困長達13年，而這預言的細節是要經過250年，竟然逐一的準確地應驗了。
雖然用了13年的時間，尼布甲尼撒終於“破壞推羅的牆垣，拆毀他的城樓”(26:4) ，推羅王，連同他的財寶卻能逃到離城約一哩外的島上。然而，那些倒下牆垣城樓的石頭、木頭和塵土仍留在原址，沒有被“拋在水中”(26:12) 。這新的島城更穩固的存活二百多年，直到亞歷山大帝興起的時候。雖然只是部份得到應驗，但我們知道，神的話語絕不會徒然返回的。
主前332年2月，當時的推羅王已臣服了亞歷山大，但不知怎的，卻拒絕讓他在推羅向自己的神靈獻祭。“在戰略上而言，這（攻打推羅）是不需要的。推羅，像其他的地方，可以由軍隊從內陸看管，也可藉他鄰邦的敵人所控掣的。他遲早要與這入侵者求和平。但亞歷山大的主權當面受到挑戰時，他絕不願意不懲罰這頑抗的” （The Conquest and Empire—The Reign of Alexander the Great, Cambridge University Press, 65）
因為推羅的防禦相當穩固，“亞歷山大開始建築一條龎大的通道，把舊（推羅）城的廢墟作填土”( 同上) ，這就應驗了以西結所預言：“將你的石頭、木頭、塵土都拋在水中” （26:12）。推羅仍作頑抗，但終於在主前322年7月失陷，“一輪可怕的屠殺繼之而來，推羅的軍旅一個一個的被宰殺” （同上, 66）。
按「聖經是神所默示」一書所載，19世紀時一個法國旅遊家見證他在舊推羅看見城成為漁夫晒網之地（26:5, 14）。
在80年代，我觀看到美國電視台記者報導當時巴勒斯坦地區的戰情。以色列為要防止被巴勒斯坦游擊隊在較近的城市發炮攻擊，就先下手為強，攻佔鄰近北面的巴勒斯坦城市。這戰地記者站在差不多全城被毀的頹垣敗瓦前，對觀眾說：“我後面就是古代著名的推羅舊城了” 。一聽到他這句話，我不禁打了一個冷震！立時想起以西結這預言結尾的那句話來：“你不得再被建造，因為這是主耶和華說的！” （26:14）
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
Ezekiel’s second oracle against Tyre is in the form of a lament which incidentally shows the magnificent glory and pride of the city.
27:1-11—The Glory of Tyre—manifested in the ships (those who love boats would have a deeper appreciation of this message, no doubt)
(1) How strategically is the city located? (v. 2; see note below)
(2) How does Tyre see herself and how has her beauty come about? (v. 4)
(3) Four kinds of wood are mentioned here (vv. 5-6: note that Senir is the name for Hermon in the OT)
a. Which four kinds?
b. What is each kind used for?
c. What does Ezekiel seek to portray here?
(4) Mast and awnings (v. 7)
a. What kinds of materials are used for their sails and awnings?
b. What does the use of world-famous linen from Egypt and highly valued Laconian purple even for sails and awnings indicate?
(5) Crew members and soldiers (vv. 8-11)
a. The ships are manned by famous Phoenician seamen, including those from Tyre (v. 8)
b. The ships are maintained by skilled craftsmen from Gebal (Byblos) famously used by Solomon (v. 9; see 1 Ki. 5:18)
c. Her mercenaries are drawn from far and wide — from Africa to their northern neighbors (vv. 10-11)
d. How have all these “brought her beauty to perfection”? (v. 11)
27:12-24—Her International Trade—what kind of trade do
(6) The people from the far west city of Tarshish (likely Spain) do with them? (v. 12) and why?
(7) The Greeks do with Tyre? (v. 13)
(8) The people to the far north, men of Beth Togarmah (Ezekiel 38:6; the Armenians) do with them? (v. 14)
(9) The men of Rhodes (a region north of Tyre) do with them? (v. 15)
(10) Aram (more likely the hinterland of Syrians than Edomites) do with them? (v. 16)
(11) Judah and Israel do with them? (v. 17)
(12) Damascus do with them? (v. 18)
(13) The Danites (likely Arabian tribe) and Greeks do with them? (v. 19)
(14) Dedan (a central Arabian oasis) do with them? (v. 20)
(15) The Arabian princes do with them? (v. 21)
(16) The merchants of Sheba and other south-western Arabian people do with them? (v. 22)
(17) Haran and other Mesopotamian people do with them? (vv. 23-24)
(18) What kind of a picture is painted by Ezekiel of Tyre?
(19) Which modern city can you think of that might be comparable to Tyre?
(20) How would you describe the people of such a successful city?
(21) What is the main message to you today and how may you apply it to your life?
Note: “ Insular Tyre possessed two harbors, a northern one called the Sidonian, because it was on the Sidonian side, and one on the opposite or south-eastern side, which was called the Egyptian harbor from the direction in which it pointed. The Sidonian was the more celebrated of the two, and consisted of an inner harbor, situated within the wall of this city and an outer one, formed by a row of rocks which lay at a distance of about three hundred paces to the north-west of the island, and ran parallel to the opposite coast of the mainland, so as to form a roadstead in which ships could anchor. “(K&D, 219)
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。
以西結得到有關推羅的第二個默示基本是哀歌的形式，不過其內容也充份顯出這城市的榮耀和驕傲。
27:1-11—推羅的榮耀—以船為喻
(1) 這城市有什麼地利？(27:3; 參下註)
(2) 這城市如何看自己？(27:4)
(3) 他的船隻是用那四種木材來建造和裝飾的？(27:5-6; 示尼珥是黑門的別名) 以西結這樣的形述用意是什麼？
(4) 篷帆與涼棚（27:7）
a. 這些是用什麼材料作的？
b. 這樣的形述用意是什麼？
(5) 船員與軍士（27:8-11）
a. 盪槳與掌舵者是以航海著名的腓利基人(27:8)
b. 維修的是迦巴勒著名的技司（27:9；見王上5:18）
c. 僱傭兵是來自北菲，甚至波斯的勇士（27:10-11）
d. 以上一切如何“成全” 推羅的“美麗” ？(27:11)
27:12-24—國際的貿易（與進口商品）
(6) 他們從他施（一般認為是西班牙）進口的物品包括什麼？(27:12) 。遠方的商人為何要與他交易？(27:12a)
(7) 從雅完（即希臘）一帶進口什麼？(27:13)
(8) 從極北的陀迦瑪族進口什麼？(27:14)
(9) 與底但（推羅北面的近鄰）交易什麼？(27:15)
(10) 與亞蘭人交易什麼貨物？（27:16; 這亞蘭人該是原居敘利亞的人）
(11) 與猶大與以色列交易什麼貨物？(27:17)
(12) 與大馬色交易什麼貨物？(27:18)
(13) 從威但（亞拉伯族人）進口什麼貨物？(27:19)
(14) 與底但人交易什麼貨物？(27:20)
(15) 與亞拉伯的王子交易什麼貨物？(27: 21)
(16) 示巴與亞拉伯西南部的商人帶來什麼貨物？(27:22)
(17) 與哈蘭與其他米所多大米人交易什麼貨物？(27:23)
(18) 以西結在此描繪推羅的圖畫是怎樣的？
(19) 整個的描繪給你聯想到現今那個城市？
(20) 你認為這樣的一個城市會產生什麼樣的人和生態？
(21) 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：“推羅海島擁有兩個港口，北面的因為位於西頓的領域稱為西頓港；另一個因面向埃及而被稱為埃及港。西頓港是較著名，其內港被城牆所圍繞，外港被石層所圍繞，這石層位於海島西北外300哩，與內陸海岸線平衡，成為船隻下錨理想之地。” (K&D, 219)
“You say, O Tyre, ‘I am perfect in beauty.’ Your domain was on the high seas; your builders brought your beauty to perfection.” (Ezek. 27:3-4)
Presumably, the city of Tyre did not have much natural resources, and yet because of her excellent harbors, it had become a center of international trade and transshipment to the point that it was perhaps the busiest port of the ancient world. All these had made Tyre a very coveted city, a city known for her extravagance, entertainment and pride.
Ezekiel, surprisingly, took his time to highlight the success of the city which included
- The building of the most luxurious boats, made and decorated with pine, cedar, oak and cypress wood (27:5-6)
- Even their sails were made of world-famous linen from Egypt and their awnings were of Laconian purple (27:7)
- They had the best seamen in the world from the various Phoenician cities (27:8-9)
- They hired the best fighting men money could buy, even from Persia, with impressive weapons (27:10-11)
- They did business even as far west as Tarshish (likely Spain) in metal trade (27:12)
- Other international trades included (27:13-23)
o Slave trade (a symbol of wealth in the ancient world)
o Horses
o Ivory
o Precious stones and fashion
o Wheat and other food products
o Fine wine and wool
o Saddle blankets
o Sheep and
o Spices of all kinds
The list goes on and on. Places like Hong Kong and Singapore come to my mind right away where money, entertainment, fine wine and cuisine, licentiousness and pride are marks of the city lifestyle where people live as if there were no tomorrow. It was with such a background that Tyre drew the punishment of God for her pride and indifference to the plight of Jerusalem which should have been a signal to warn her of her own sins.
「推羅阿，你曾說我是全然美麗的……造你的（眾數）使你全然美麗。」(結27:3, 4)
推羅本身似乎沒有太多天然資源，但因擁有極佳美的海港，就憑發展國際貿易和貨物轉運，成為古代極繁忙的港口。這就使推羅成為人所羨慕、非常繁華、夜夜笙歌、極其狂傲的城市。
以西結採用冗長的篇幅來形容他的成功與繁榮，包括：
- 用上佳的木材如松樹、香柏樹、橡樹和黃楊木來建造、裝飾船隻(27:5-6) ；
- 篷帆和涼棚竟用著名的埃及細麻布和以利沙島的藍色、紫色布(27:7) ；
- 盪槳的和掌舵的是舉世著名的腓尼基航海專家 (27:8-9) ；
- 他的僱傭兵是饒勇善戰之士，包括波斯人（27:10-11）；
- 他的國際貿易遠達西面的他施（一般相信是今天的西班牙）；
- 進口的物品包括(27:13-23)
o 人口（即奴隸—古時財富的象徵）
o 馬匹
o 象牙
o 寶石和時裝
o 麥子與其他食品
o 美酒與羊毛
o 皮革
o 羊與
o 各樣的香料
以西結這樣詳盡的細列，是叫我們知道推羅為何會如此狂傲。讀到他的地理環境、成功與繁華，使人想到香港和新加波—財富、金錢、享樂、美酒、佳肴、情慾和狂傲是他們的生態，對靈魂鮮有重視的。推羅，就因這些原故，加上不因耶路撒冷的陷落而自省，反而沾沾自喜而招惹神的審判。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
The lavish depiction of the glamour of Tyre’s prosperity ends with a warning of her imminent destruction:
27:25-31—The Imminent Shipwreck
(1) With her unparalleled prosperity and impregnable fortresses, do you think Tyre would think of the day of her destruction?
(2) Would the world think she will suddenly disappear from the face of the earth? (v. 25)
(3) What will cause the ship to break into pieces? (v. 26)
(4) What does the “east wind” refer to? (26:7)
(5) Who and what will be brought down along with her? (v. 27)
(6) What impact would her shipwreck have on those who have been reaping the prosperity of Tyre and why? (vv. 28-31)
27:32-36—The Lament of the Sailors
(7) How do they compare the shipwrecked Tyre with her former glory? (v. 32)
(8) How do they remember the former glory of Tyre? (v. 33)
(9) How do they depict the demise of Tyre? (v. 34)
(10) How does Ezekiel describe the response to her demise by:
a. Her coastal neighbors, especially their kings? Why? (v. 35)
b. The Merchants who used to do business with them? Why? (v. 36)
(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。
推羅繁榮的描寫到此，突然轉為哀歌。
27:25-31—遇海難的預言
(1) 在享受如此的繁榮和宴樂之餘，你認為推羅會想到有滅亡的一日嗎？（特別他的堡壘是著名的穩固）
(2) 與他交易，從他受惠的各地是否會想到推羅會全然從地球上消失呢？(27:25)
(3) 是什麼使船破毀？(27:26)
(4) “東風” 是什麼比喻？(26:7)
(5) 與他一併沉沒的還有誰？(27:27)
(6) 他的沉沒叫那些從他受惠、與他交易的人帶來什麼反應？(27:28-31)
27:32-36—海員的哀歌
(7) 他們如何把推羅遭遇與他以前的光彩作比較？(27:32)
(8) 他們如何悼念推羅以前的榮耀？(27:33)
(9) 他們如何論到他的命運？(27:34)
(10) 以西結如何形述：
a. 他鄰近海島的居民的反應？為何他們會如此？(27:35)
b. 與他作交易的客商的反應？為何他們會如此？(27:36)
(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？
“All who live in the coastlands area appalled at you; their kings shudder with horror, and their faces are distorted with fear.” (Ezek. 27:35)
Yesterday, we were going through “the list of pride” of Tyre, and I am sure we all are greatly impressed with how a small city like Tyre could be such a model of success for the world, not just for her time, but for all times. No wonder she took pride in her success and achievements. As a result, the prophecy of Ezekiel about her imminent destruction must have come as a surprise to her, and also to the world, not only of the totality of destruction which seemed almost impossible for her impregnable fortresses and her fearless troops of mercenaries, but also about how fortune will be changed:
- She would become a place to spread fishnets (26:14): can you imagine, all the skyscrapers of Hong Kong or Singapore or for that matter New York will be completely gone and what you will see instead are fishermen drying their nets on bare rocks along the waterfront?
- Her noisy songs and music of the harps will be heard no more (26:13): can you imagine, all the concert halls, opera houses, night clubs and karaoke are silenced, without customers, without performers?
But, unlike the prophesies against Judah which took many years to fulfill, we know that the invasion of Tyre by Babylon came within a year of this prophecy, and although Tyre put up a fight for 13 years, she was eventually reduced to rubble, and given another 250 years, even her island stronghold fell to Alexander the Great, and Tyre and her glory became history.
A lesson for all the prideful cities in the world which have little concern for God and the souls of the people.
「海島的居民為你驚奇，他們的君王都甚恐慌而面帶愁容。」(結27:35)
昨天我們讀到推羅光輝的一面。這小小的海港城竟成為舉世的成功模範，實在是不簡單；無怪他為自己的成功與成就而自豪。故此，以西結突如其來宣告他會被毀滅亡的預言，一定叫推羅，也叫鄰近的城市感到驚詫；特別他擁有極堅固的堡壘，勇猛善戰的僱傭兵—何來會全然的毀滅？何來會有這樣大的經濟變遷？
以西結說:
- 他會變成漁翁曬網之地(26:14) ：我們今天就不能想象得到像香港、新加波，或是紐約的摩天大樓，全部倒塌，移為平地，重作漁人聚居之地！
- 他唱歌的聲音止息，人也再不聽見他彈琴的聲音（26:13）：同樣，你能想象到那些城市的劇場、音樂廳、夜總會和卡拉OK都閉門、再沒有夜生活嗎？！
但以西結這裡的預言，不像對猶大所說的，要經年累月才應驗，乃是不夠一年就成為事實。歷史告訴我們，尼布甲尼撒就在以西結說預言的那一年進軍圍困推羅。雖然推羅頑抗了13年，終於成為廢墟；再過250年後，在亞歷山大帝的摧毀之下，推羅和他的榮耀就完全成為歷史的陳跡。
這正是後世所有狂傲自負、目中無神、只重物質和享受、不關心靈魂的城市的鑑戒！