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.
We have now come to the second part of the book of Ezekiel. In the first 32 chapters, the oracles to Ezekiel focus mainly on the judgment of the rebellious nation of Israel, and the severe judgment of the heathen nations who have harassed the people of God and whose pride have led to their inevitable punishment by the Creator God. In the midst of all these words of judgment, seeds have been planted for the final restoration of Israel in the last days and this is pronounced more fully in the second half of the book:
- Chs. 34-39: promise of pardon and restoration of Israel
- Chs. 40-48: renewed Kingdom of God
Introduction to the Second Half: Renewed Call to Ezekiel as the Watchman
(1) As you read this part of the message to Ezekiel, you will recall a very similar message already given to him in the beginning of his ministry in 3:16-21
a. If this latter message is given at the same time or around that time of 32:17 (the context appears to suggest that), how many years have lapsed since he received the first message? (see 1:2)
b. In your opinion, why would the Lord see fit to review this call of the watchman to Ezekiel at this time?
(2) What is the duty of a watchman in times of war? (vv. 2-6)
(3) What might be the reason(s) that a watchman would fail to blow the trumpet to warn the people of the coming swords? (v. 6)
(4) Application to Ezekiel (vv. 7-9):
a. What is he to do as the spiritual watchman of the Lord for His people?
b. Should he be deterred or discouraged by the response of the hearers?
c. What other reason(s) might Ezekiel have in not warning the wicked?
d. How does this speak to you as a servant of the Lord?
(5) With the impending collapse of Jerusalem and their present exile in Babylon, how do the people see their demise? (v. 10)
(6) How does the Lord address their sense of guilt and remorse? (v. 11)
(7) How does the message in vv. 12-16 serve to encourage them to repent? (see note below)
(8) Even in their remorse, why would they still charge God as being unjust? (vv. 17-19)
(9) What is God’s reply to their accusation? (v. 20)
(10) What is the main message to you today and how may you apply it to your life?
Note: This is a message already dealt with extensively in chapter 18. Suffice to simply repeat the explanation given previously 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. The covenant makes it very clear over and over again that the one who obeys will live physically, and the one who disobeys the covenant will die physically (cf. Lev. 26; Deut. 28:58-66; 30:15-20). It is within this context the life and death are understood in this chapter. In the OT, eternal life was gained only by faith in the coming Messiah (Gen. 15:6). ” (Alexander, 60)
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。
現在，我們來到以西結書的下半部份。頭23章的默示主要是審判悖逆的以色列的信息，也論到那些狂傲、苦待以色列的列國要得的審判。在這些審判的信息中已撒下以色列至終得復興的種子。這復興的信息，在這下半部份有詳細的預告：
- 第34-39章 — 以色列蒙赦免、得復興的應許；
- 第40-48章 —神國度的降臨
第二部份的引言：審判的預言 — 重新以西結為守望者的呼召
(1) 當你讀到這段的信息，相信會想到3:16-21近似的說話：
a. 一般相信這裡的默示是32:17ff的延續。若是如此，這裡的信息與3:16ff的默示相差有多久？(見1:2)
b. 你認為神在此為何要重複這呼召？
(2) 在戰爭時，守望者有何職責？(33:2-6)
(3) 守望者失職的原因可能包括什麼？
(4) 應用在以西結身上（33:7-9）
a. 作為以色列屬靈的守望者，他的職責是什麼？
b. 聽者的回應該否影響他職責的施行？
c. 如果以西結選擇不對惡人發出警告，可能的原因會包括什麼？
d. 這對你身為神的僕人有什麼提醒？
(5) 面對耶路撒冷的失陷和現今被擄的景況，以色列家有什麼感受？(33:10)
(6) 神對他們這番話作什麼回答？(33:11)
(7) 33:12-16這番話如何能勉勵他們悔改？（可參下註）
(8) 他們既然似乎知罪，為何卻說神的道不公平呢？(33:17-19)
(9) 神如何回答他們的批評(33:20) ？
(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：第18章其實已詳盡的談到同一的信息。容許我簡單的重複解經家Alexander的評語：“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）
“Our offenses and sins weigh us down and we are wasting away because of them. How then can we live?” (Ezek. 33:10)
On the surface, these exiles in Babylon seem to have come to acknowledge their sins finally upon the realization of the inevitable fall of Jerusalem. (This message is sandwiched between the messages expressly dated in the 12th month and the 10th month of the 12th year respectively—see 32:1 & 33:2; and Jerusalem actually fell in the 4th month of the 11th year, according to 2 Ki. 25:1-3).
However, one can detect a sense of hopelessness, if not defiance in the words they say. On the one hand, they do acknowledge that they have committed offenses and sins (33:10), on the other hand, they also see their punishment as being too harsh, to the point that they wonder how they can survive.
The Lord’s reply is quite amazing in that, instead of chastising them further, He bares His heart and tells them that He takes no pleasure in punishing them, especially with death. In other words, He says He still loves them, and that if they repent by leaving the evil ways, they will not die (33:11).
And yet, this sense of guilt of the people has not led them to true repentance, as they simply dismiss the way of the Lord as not just (33:17). In other words, even though they know they have sinned against the Lord and they also recognize that they are receiving the punishment they deserve, they have no intention of dealing with their sins; they have no intention of repenting.
This reminds us of Judas, who too recognized what great evil he had done in betraying his innocent Master, yet he had no intention of dealing with his sins by going to his Master to ask for a pardon, nor appearing before the Jewish council to defend the innocence of Jesus. He chose simply to end his life. This was remorse, for sure, but not repentance.
「我們的過犯罪惡在我們身上，我們必因此消滅，怎能存活呢？」(結33:10)
在表面上，這群被擄的在見到耶路撒冷遭受到不能避免滅亡的命運時，不得不承認自己的過犯與罪惡。在這認罪的話中，我們不難嗅到不但是絕望的意味，更是有不滿的意識。他們一方面承認自己犯罪得罪了神(33:10) ；另一方面卻認為所得的刑罰過重，甚至以為不能存活。
神對他們這番話的答覆是甚希奇的。祂並沒有斥責他們，反而把祂的心懷敞開，告訴他們，祂斷不以審判他們為樂，何況是見他們不能存活呢！這回答充份顯示祂仍甚愛他們；若然他們回轉，就不會死亡（33:11）。
但這些剩餘的以色列人的認罪，並沒有引致他們的悔改。雖然神是如此回答，他們還是以“主的道不公平（33:17）” 。換句話說，他們雖知道自己犯罪得罪了神，，也知所遭受 的國難是罪的後果，他們卻無意對付罪，也沒有悔改的念頭。這樣的知罪，像賣主的猶大一樣，是毫無功用的。猶大若因知罪而悔過，他必立刻走到主前認錯求恕， 也應出庭見證主的無辜。但他卻選擇自盡的路。這只是內疚的表現，不是真正的悔改。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
This is an important occasion in that
- It marks the official confirmation of the fall of Jerusalem to the exiles, and
- Also the vindication of the prophetic utterances of Ezekiel in the last few years
(1) While this marks the confirmation of the fall of Jerusalem, when does Ezekiel receive this oracle and when does he relate it to the exiles? (vv. 21-22)
(2) Even though Jerusalem is now in ruins after its fall (vv. 23-24; see 2 Ki. 25:12)
a. What do those survivors say?
b. Is it not a sign of faith? Why or why not?
(3) The Lord rejects their confidence (vv. 25-26)
a. What are the continuous evil deeds cited by the Lord?
b. Why do they think, even while living in the ruined land, that they can continue with their evil deeds and survive in the land?
(4) The fate of the remnants (vv. 27-29)
a. What, in fact, are the physical conditions of those survivors? (v. 27)
b. What will be their fate?
(5) During this time of siege (of Jerusalem) and being anxious of its outcome:
a. What do the exiles seek to do and why? (vv. 30-31)
b. Although they come to sit before and Ezekiel, and presumably seek to listen to the oracles from God, they have no intention of obeying.
i. How do they treat Ezekiel and his messages? (v. 32)
ii. Why then would they come to listen?
(6) How important is it for this message to be delivered before in “the evening before the man (i.e. the fugitive) arrived”? (v. 22)
(7) 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。
這段經文的背景是具歷史性重要的時刻，因為被擄的人正式確定耶路撒冷已失陷的消息，同時也是以西結過去幾年的預言信息得證實的時刻：
(1) 以西結何時收到這信息的？他是何時告訴百姓的？(33:21-22)
(2) 耶路撒冷既已失陷，地也已變成荒涼（33:23-24; 見王下25:12）
a. 那些生還者卻還說些什麼話？
b. 這是否對神的應許信心的表現？為什麼？
(3) 神責備他們的自信（33:25-26）
a. 神指出他們繼續行什麼惡？
b. 為何在此時此景，他們還任意行惡，還以為可繼續存活在那地？
(4) 餘剩者的命運（33:27-29）
a. 按這些審判的話背後所顯示的，他們的實況是怎樣？
b. 他們將遭到什麼審判？
(5) 在以西結那裡的被擄者，他們一直為耶路撒冷被圍困而心焦：
a. 他們為何要（常）到以西結那裡？(33:30-31)
b. 雖是如此，他們卻是絕對無心聽從神的話：
i. 他們怎樣對待以西結和他的話？(33:32)
ii. 既是如此，為何要來聆聽？
(6) 這一段的信息是「逃來的人未到前一日晚上」傳講的：這有什麼重要性？(33:22)
(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?
“Abraham was only one man, yet he possessed the land. But we are many; surely the land has been given to us as our possession.” (Ezek. 33:24)
On the surface, the above statement appears to be a statement of great faith in the Word of the Lord in that even though Jerusalem has just been completely destroyed, and they, the remnants estimated to be well under 20,000 (NICOT, 259), still believed that God’s promise to Abraham would hold true. However, nothing can be further from the truth, and the Lord, through Ezekiel, tears down their phony façade pointing out that
(1) Their faith is not in the promise of God, but rather on their own strength: “You rely on your sword” (v. 26)—it is really ironic as their army has just been totally destroyed by Nebuchadnezzar and they still think that they could rebel against him. In fact, they did try and killed the governor appointed by the Babylonians (2 Ki. 25:25) and ended up having to flee to Egypt in droves; and
(2) They continue with their wicked lifestyle: the list of evil deeds that they have continued to do even when they have just experienced the chastisement of God foretold by Jeremiah is very alarming. Eating meat with blood still in it is not only a blatant defiance of the Law of Moses, but a sign of gluttony and the following of pagan practices.
(3) They still look to idols for help and not from the Lord which signifies their rejection of the Lord as their God—therefore, the reference to Abraham is not a sign of faith, but rather, a despise of Abraham in that they think they could do far better than him. They continue to live immorally in perversion, defiling one another’s wives as if it was no big deal!
From the rebuke of the Lord, it is clear that, instead of recognizing the hands of God behind the destruction of their land, they see this as the opportunity to seize the land of those who have been killed or deported, and to rise to power in this ruined land. In other words, while they mention the name of Abraham, their lives have nothing to do with the God of Abraham and His promise; their lives are all about themselves. Their god was not even the idols, but themselves!
「亞伯拉罕獨自一人能得這地為業，我們人數眾多，這地更是給我們為業的。」(結33:24)
以上的一番話，表面看來是對神話語的應許信心的表現，因為說這話的時候，耶路撒冷已被毀，他們是在「荒廢之地」；照估計，當時他們剩餘的人數不會超過二萬（NICOT, 259）。在這情況下，他們竟然仍相信神對亞伯拉罕的應許。但原來，他們這樣說，完全與信心無關，因為神藉以西結說穿了他們的真相：
(1) 原來他們的信心不是基於神的應許，乃是信靠自己的能力：神就指出，他們是“倚仗自己的刀劍”(33:26) 。這是非常滑稽的事，因為在尼布甲尼撒王手中，猶大軍其實已全軍盡默，他們竟然以為仍可對抗他。歷史證明他們真的試圖背叛巴比倫，把巴比倫人所立在耶路撒冷的省長殺掉，但至終全體要逃亡到埃及去（王下25:25）；
(2) 他們竟敢繼續行惡：他們遭受神的責罰是先知耶利米多次早已預言的。現在身受神的審判而繼續行惡，實在不可思議。他們：
a. 吃帶血的物，不但明明的干犯摩西的律法，更是貪食和隨從外邦風俗的表現；
b. 還仰望偶像，不倚靠神。故此，他們雖然提到亞伯拉罕的名字，卻與相信神無關；反而是在輕看亞伯拉罕，以為自己是勝過亞伯拉罕的；
c. 更污辱鄰舍的妻：行這樣可憎的事，足證他們毫不懼怕神和祂的審判。
從神的責備，我們可以知道，這些在耶路撒冷餘剩的人，不 加理會國難是神的審判，反而看準時機，欲奪被殺、逃走和被擄的人遺留下的產業；也趁機希望在這荒廢之地得到權勢。故此，他們的嘴唇雖然提到亞伯拉罕，他們 的生命卻表現得完全與亞伯拉罕的神無關。他們專注的是自己的利益。說真的，他們的神不是他們繼續敬拜的偶像，乃是他們自己而已！
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
The promise of restoration of Israel now begins with the promise to get rid of evil shepherds among them and that the Lord Himself will be their shepherd
34:1-10—Charges against the Shepherds of Israel—the shepherds here obviously refer to the leaders of Israel
(1) Why does the Lord call them shepherds?
(2) In the accusations against them of their negligence and abuse of their roles, what do we understand what the responsibilities of a shepherd should be? (vv. 2-4)
(3) How have the shepherds of Israel neglected their duties? (vv. 2-4)
(4) How have they abused their position as shepherds? (vv. 2-4)
(5) What is the result of their negligence and abuse? (vv. 5-6; repeated in vv. 7-8)
(6) What will the Lord do to these evil shepherds? (v. 10)
(7) In reality:
a. What is the condition of Israel at the time of this oracle?
b. How has the Lord dealt with the rulers and leaders of Israel?
34:11-16—Promise of the Lord
(8) Since it is not only the leaders, but also the people who have rebelled against Him, why would the Lord pledge to be their Shepherd as their leaders have failed to shepherd them?
(9) As their shepherd, He will rescue them (vv. 12-13)
a. How will He rescue them?
b. Why does the Lord call the day of their scattering, “a day of clouds and darkness”?
(10) How will He shepherd them upon bringing them back to Israel? (vv. 14-15)
a. What kind of a picture is being depicted by these two verses?
(11) How will He deal with the lost, the strays, the injured and the weak? (v. 16)
a. How does the parable of Jesus in Luke 15:3-7 deepen our understanding in this respect?
(12) How will He deal with the sleek and the strong? (v. 16)
a. Who are the sleek and strong?
b. What reason is given for destroying them?
(13) 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。
這一章是「盼望的應許」這主題的開始，是以神消除惡牧，自己要作他們的牧者為始： 34:1-10—對以色列牧人的責備—這裡當然是指以色列的領袖而言
(1) 為何神稱他們為牧人？
(2) 從這些責備的說話中，我們可以了解到牧人的責任是什麼？(34:2-4)
(3) 以色列的牧人如何失職？(34:2-4)
(4) 他們如何濫用他們的職權？（34:2-4）
(5) 他們的失職引至什麼後果？(34:5-6; 7-8)
(6) 神要怎樣處理這些惡牧？(34:10)
(7) 從歷史的事實：
a. 以色列當時的景況是怎樣的？
b. 神已如何處理這些以色列的的君王與領袖？
34:11-16—神的應許
(8) 其實，以色列人的罪是全國（也是全民）性的，不只限於領袖們。何以神要作他們的牧人？
(9) 祂要拯他們(34:12-13)
a. 祂要怎樣拯救他們？
b. 為何稱他們被分散的日子為“密雲黑暗的日子” ？
(10) 在把他們帶回以色列地後，祂要怎樣牧養他們？(34:14-15)
這兩節所描繪的是什麼圖畫？ (11) 祂要怎樣對待那些失喪、受傷和有病的？(34:16)
主耶穌在路加福音15:3-7所設的比喻怎樣加深你對這應許的了解？
(12) 祂要怎樣對待那些肥壯的？(34:16)
a. 誰是這些肥壯的？
b. 為何神要除滅他們？
(13) 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？
“Woe to the shepherds of Israel who only take care of themselves! Should not shepherds take care of the flock?” (Ezek. 34:2)
Every time I come across this passage in Ezekiel about the evil shepherds of Israel, I cannot help but reflect on what kind of a shepherd I am. Yes, this passage deals with the leaders and rulers of Israel, not confining to the priests and prophets. However, as Jesus charges Peter to feed His sheep (Jn. 21:15-17), the most appropriate application of this passage is to pastors and spiritual leaders of the church.
As a result, the checklist for myself includes
- Am I taking care of myself only (v. 2)
- Is my main focus as a pastor the taking care of the flock?
- Have I lived a life of comfort and luxury at the expense of the flock? (v. 3)
- Have I strengthened the weak, healed the sick and bound up the injured? (v. 4)
- Have I even noticed that someone is weak, sick or injured among the flock?
- Have I brought back the strays and searched for the lost? (v. 4b)
- Do I make this my personal mission, and not just impose it on the flock?
- Do I see myself as a ruler and rule over the flock harshly, instead of leading by examples? (v. 4; 1 Pet. 5:3)
Perhaps, you are not a pastor, but you are a Sunday School teacher or are involved in some form of ministry for the Lord. If so, you may want to ask yourselves these questions as well.
「禍哉！以色列的牧人只知牧養自己。牧人豈不當牧養群羊麼？」(結34:2)
每次讀到以西結書這段責備以色列的牧人的信息時，我不禁自問：我是怎樣的一位牧者呢？是的，這段信息是針對以色列的領袖而言，不是單指先知和祭司，也包括君王和領袖。但正如主耶穌吩咐使徒彼得說：“你牧養我的羊” （約21:15-17），這段信息在今天就更是適合神家裡的牧者作反思。
我個人的反思包括：
- 我是否專顧自己？(34:2)
- 作為牧者，我是否專心的照顧神的羊群？
- 我是否以利用群羊來肥己？只顧自己的安舒？(34:3)
- 我有否扶助軟弱的、醫治心靈有病的、纏裹受創傷的？(34:4)
- 我有留意到誰是軟弱、有病和受了創傷的？
- 我有常領回失喪的、尋找亡羊嗎？(34:4b)
- 這是否我個人的使命，還是只吩咐別人去做？
- 我是否看自己為有權勢的轄制群羊，而非謙卑的作群羊的榜樣？（34:4; 彼前5:3）
或許你不是教會的牧者或領袖，但你可能是主日學老師、團契導師或參與一些事奉，以上反思的問題，相信同樣適合你作反思之用。 Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
The second part of this message about shepherd now blossoms into the most glorious promise of the Messiah:
34:17-24—Judging Among the Flock
(1) “This passage begins with the words, “As for you my flock” (v. 17)—what contrast does this intend to portray?
(2) Obviously, apart from the evil shepherds (the leaders and rulers), among the flock which includes sheep, rams and goats, there is injustice::
a. What do the strong among the flock do? (vv. 18-19)
b. What in reality are the sins of the rich and powerful among them?
(3) Who will God appoint to save His flock and judge between them? (vv. 22-23)
(4) Who is that shepherd called “my servant David”? (v. 23; see Jer. 23:5; 30:9; 33:15; Hos. 3:5 & 2 Sam. 7:12-13)
(5) What will be the result of tending by this Shepherd? (v. 24)
34:25-31—A Covenant of Peace
(6) Who initiated this Covenant of Peace and with whom? (v. 25)
(7) “Peace” under this convent will include:
a. Safety (vv. 25, 27-28): what kind of life is being promised and how different will it be from their past and present?
b. Abundance (vv. 26-27, 29): How will God provide for them and how different will it be from their past and present?
(8) The most precious promise is provided in vv. 30-31:
a. What does it include?
b. Do you agree that it is the most precious promise? Why or why not?
c. Apart from saying that “You are sheep, the sheep of my pasture”, the Lord adds, “(You) are people”: what does it mean?
(9) 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。
這牧養的應許現在藉著彌賽亞的應許發揮到高潮：
34:17-24—在群羊間作判斷
(1) 這段的開始說：“我的羊群，論到你們”(34:17) ：這是與什麼作比對？
(2) 似乎除有惡牧以外，群羊中（包括公綿羊與公山羊）本身也有不公、不義的事情：
a. 群中肥壯的作了什麼惡事？(34:18-19)
b. 這是比喻以色列人中有財有勢的人作了什麼惡事？
(3) 神要立誰來拯救群羊和在他們中間作判斷？(34:22-23)
(4) 這位被稱為「我的僕人大衛」的是誰？(34:23; 亦參耶23:5; 30:9; 33:15；何3:5 和撒下 27:12-13)
(5) 在這牧者的牧養之下，以色列要得到怎樣復興？(34:24)
34:25-31—平安的約
(6) 這平安的約是誰作主動的？是與誰立的？(34:25)
(7) 這平安的約包括：
a. 平安/safety (34:25, 27-28) ：這裡所應許的平安是指那些方面？與他們的過去和現今（21世紀）的景況有什麼不同？
b. 豐盛(34:26-27, 29) ：神要怎樣供應他們？與他們的過去和現今（21世紀）的景況有什麼不同？
(8) 最寶貴的應許 (34:30-31)
a. 這應許包括什麼？
b. 你同意這是最寶貴的應許嗎？為什麼？
“乃是以色列人” 這句話，原文是“你們是人” ：這是什麼意思？
(9) 今天你得到的提醒是什麼？你會怎樣應用在你的生命中？
“I the Lord will be their God, and my servant David will be prince among them. I the Lord have spoken.” (Ezek. 34:24)
As chapter 34 marks the beginning of the message of hope, it also serves as an introduction, providing a summary to the promise of restoration (and salvation) to Israel. Keil has helpfully analyzed this introductory summary as follows:
“If we take another survey, in conclusion, of the contents of our prophecy, the following are the three features of the salvation promised to the people of Israel—
(1) The Lord will liberate His people from the hand of the bad shepherds, and He Himself will feed it as His flock;
(2) He will gather it together from its dispersion, bring it back to the land of Israel and feed it there, will take charge of the sheep in need of help, and destroy the fat, and strong sheep by which the weak ones are oppressed;
(3) He will raise up the future David for a shepherd, and under his care He will bestow upon His people the promised covenant blessings in richest measures.
These saving acts of God for His people, however, are not depicted according to their details and historical peculiarities…nor are they narrated in the chronological order in which they would follow one another in history; but they are grouped together according to their general design and character, and their essential features. If, then, we seek for the fulfillment, the Lord raised up His servant David as a shepherd to Israel, by sending Jesus Christ, who came to seek and to save that which was lost (Lk. 19:10; Matt. 18:11), and who calls Himself the Good Shepherd with obvious reference to this and other prophetic declarations of a similar kind (Jn. 10:11ff). But the sending of Christ was preceded by the gathering of Israel out of the Babylonian exile, by which God has already taken charge of His flock. Yet, inasmuch as only a small portion of Israel received the Messiah, who appeared in Jesus, as its shepherd, there fell upon the unbelieving Israel a new judgment of dispersion among all nations, which continue still, so that a gathering together still awaits the people of Israel future time. No distinction is made in the prophecy before us between these two judgments of dispersion, which are associated with the twofold gathering of Israel, but are grouped together as one, so that although their fulfillment commenced with the deliverance of Israel from the Babylonian captivity and the coming of Jesus Christ as the Good Shepherd of the family of David, it was only realized in that portion of Israel, numerically the smallest portion, which was willing to be gathered and fed by Jesus Christ, and the full realization will only be effected when that conversion of Israel shall take place, which the Apostle Paul foretells in Rom. 11:25ff—For further remarks on the ultimate fulfillment, we refer the reader to a later page.” (K&D, 294-5)
Although Keil wrote this commentary in the 19th century, not having the privilege of seeing yet another stage of gathering of Israel fulfilled by its re-establishment into a nation in 1948, his remarks remain valid.
「我─耶和華必作他們的神，我的僕人大衛必在他們中間作王。這是耶和華說的。」(結34:24)
第34章是以西結書第二部份—盼望的信息 — 的開始，同時也是以引言方式，把這復興和救恩應許的大綱列出來。解經家Keil把這大綱總結如下：
“如果我們把這裡的預言總結起來，可以列出這對拯救以色列的應許共有三方面：
(1) 神要把他們從惡牧手中拯救出來；祂自己要親自牧養他們；
(2) 祂要把已分散的羊從各處領回以色列地；祂要扶助有需要的、審判那些肥壯欺壓弱小的羊；
(3) 祂要立祂的僕人大衛來作他們的牧人；在他的牧養之下，神會豐盛的降下恩約所應許的福氣。
不過，在此並沒有詳細和按歷史的細節來列出神拯救祂百姓的應許……也非按歷史的次序逐一的記述，乃是按其特性、設計和主要的重點來分類組合。我們若追尋應許的應驗，就知道神立了大衛作以色列的牧者—就是藉著差遣祂兒子耶穌基督降世來尋找、拯救失喪的人（路19:10; 太18:11）。耶穌稱自己為那好牧人，明顯是引用了這裡和其他類似的預言（約10:11ff）。但在差遣基督降世之前，神已把被擄的以色列人從巴比倫召出來，表明祂已承擔牧養他們。雖然只是少數的以色列人接受耶穌—彌賽亞作他 們的牧人，也因這原故，審判再臨到這不信的世代，以至他們再被分散在列國中；但將來他們會再從列國中被召回來。這裡沒有將這兩次審判之分散分開列出，乃是 一起的講論。故此，這預言的應許雖然已藉著從巴比倫的回歸，也藉著基督這好牧人的降世得應驗，這只有限的實現在少數願意被基督耶穌召聚餵養的以色列人身 上。這應許的全然實現，則有待像使徒保羅在羅馬書11:25ff所預言的以色列全家的得救—這些預言至終的應驗，我們在以後的篇幅會讀到。” (K&D, 294-5)
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
The two sections, 35:1-15 & 36:1-15 form a connected prophecy (see note 1 below), beginning with the judgment against Mount Seir (see note 2 below):
(1) It will be helpful to re-read 25:12-14 which is a much shorter passage against Edom to see what accusations are charged against Edom and what judgment has already been pronounced.
(2) What is the summary judgment pronounced against Mount Seir here? (vv. 1-4)
(3) What might be the different focus of the judgment in the present oracle?
(4) The sins and judgment of Edom are given in greater details (vv. 5-9):
a. What are the two aspects of their sins cited in v. 5? (see note 3 below)
b. What are the specific judgments pronounced against it?
(5) Further accusations and judgments pronounced (vv. 10-15)
a. How does Edom view the fall of the two nations (peoples) and countries (i.e. of Israel and Judah)? (vv. 10, 12)
b. What is wrong with such a view? (v. 10b)
c. What is behind such a view? (v. 11)
d. How will God treat them in return? (v. 11)
e. Why would the Lord say that their boasting and the contemptible things they have said are in fact against Him? (v. 13)
f. What will happen to Edom when the whole earth rejoices? (vv. 14-15; such a time of rejoicing appears to refer to the time of the establishment of the “Messianic Kingdom” (Alexander, 111).
(6) What is the message to you today and how may you apply it to your life?
Note 1: Daniel Block cites many proofs to point out that these two sections are “two panels of a single literary”. Apart from the play on words (in the original Hebrew language), those obvious to us include: the governing of the entire passage with a “single word-event formula in 35:1…Edom, the addressee of 35:1-15 is still in view in 36:5…the prophet cleverly employs two virtually identical expressions with opposite meanings:…‘behold I am against you, O Mount Seir’ in 35:3 and...‘Behold, I am for you’ (i.e. the mountains of Israel) in 36:9…Together the panel’s present two sides of a single divine concern: the restoration of the land of Israel.” (NICOT, Ezekiel, 309-310).
Note 2: “(Mount Seir) occurs thirty-eight times in the OT, thirty of which employ Seir as a toponym, the name of the mountainous region originally inhabited by Horites (Gen. 14:6), but taken over by the descendants of Edom (Gen. 33:14, 16; 36: 8-9; 42:4). Accordingly to Deut. 2:1-7, Yahweh had designated Seir as Esau’s grant…in the same way that Moab, Ammon, and the Israelites had been given their respective territories. In our text, Mount Seir serves as an alternative territorial name for Edom…” (ditto, 315-316).
Note 3: “Ancient hostility” between Israel and Edom can be traced to the rivalry between Jacob and Esau in in the womb of Rebekah (Gen. 25:22-23), manifested even more clearly in their adult lives (Gen. 27:41-45; 32:4-22; 33:1-16). Other OT words against Edom include Amos 1:11-12; Isaiah 34; cf. 63:1-6; Joel 3:19; Obad. 1-14; Mal. 12:5; Lam. 4:21.
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。
一般解經家看35:1-15和36: 1-15是連接的信息（參下註二）；以對西珥山的審判作為第一部份。
(1) 請翻閱25:12-14這段較短對以東審判的信息：那裡已對以東發出什麼責備和審判的話？
(2) 這裡對西珥山作出什麼審判的總論？(35:1-4)
(3) 與第25章審判的重點有什麼不同？
(4) 35:5-9詳述以東的審判：
a. 第5節論到他們的罪的那兩方面？(參下註三)
b. 所宣告的審判包括什麼？
(5) 再論其罪與審判（35:10-15）
a. 以東如何看二國、二邦（即以色列和猶大）的滅亡？(35:10, 12)
b. 這態度有何不對？(35:10b)
c. 這看法的背後是出自什麼？(35:11)
d. 神要怎樣對待以東？(35:12)
e. 為何神說以東所言是向祂說的？(35:13)
f. 當全地歡樂時，以東卻要怎樣？（35:14-15; 這歡樂的日子相信是指“彌賽亞國度” 得建立之時[Alexander, 111]）
(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？
註一：Daniel Block引用不少依據來證明這兩段是相連的。除了希伯來原文的用語的相關不提外，36:5仍以「以東」為主題；35:3之“（看哪）我與你（西珥山）為敵”，正是36:9之“看哪，我是幫助你（以色列的山）”作對比的。“這些都表明這兩段是相連的，為要帶出神要復興以色列地的信息” (NICOT, Ezekiel, 309-310).
註二：“（西珥山）在舊約出現過38次，其中30次是指那些原被何利人居住（創14:6），後被以掃的後裔佔領的山脈(創 33:14, 16; 36:8-9; 42:4) 。按申2:1-7，西珥山是神賜以掃為業的…在此，西珥山是以東的代名。” (NICOT, Ezekiel, 315-6)
註三：“永懷仇恨/ancient hostility” 是以雅各和以掃在利百加腹中為始（創25:22-23），在二人成年後惡化的（創27:41-45; 32:4-22; 33:1-16) 。舊約其他針對以東的預言包括摩1:11-12；賽 34; cf. 63:1-6；珥 3:19；俄 1-14；瑪 12:5；哀4:21。
“Because you have said, ‘These two nations and countries will be ours and we will take possession of them,’ even though I the Lord was there.” (Ezek. 35:10)
The fall of Jerusalem, and the destruction of the Holy Temple are clear evidences that God has forsaken His people and He has departed from the land. And yet, when nations like Edom sought to take advantage to possess, God says, “I the Lord was there” (35:10).
Archeological evidences do suggest that Edom had indeed taken advantage of the fall of Jerusalem which include an Edomite seal discovered 12 miles southeast of Beersheba; remains of an Edomite temple located south of Tel Arad and an ostracon unearthed southeast of Arad with six lines of inscription of an Edomite blessing—all dated around the time of the fall of Jerusalem. (NICOT, Ezekiel, 319).
Therefore, one has to ask how the occupation by Edom of the deserted land of Jerusalem where only the poorest of the poor were left to inhabit (2 Ki. 25:12) would constitute an offense to the Lord. The answer by the Lord is quick and simple: “I, the Lord was there” (35:10) which means
- Not only one day, as prophesied by many of the prophets including Ezekiel, Israel will return to this land;
- But more importantly, God has never left the land. It was still His, and no one could claim it unless it is given to them by the Lord.
In other words, Edom has not only completely overlooked that God is behind the fall of Jerusalem—it is not the weakness of God’s people but the power of the Lord that has caused the land to be deserted; but Edom has also failed to recognize that, as the Apostle Paul puts it, “He determined the times set for them (i.e. all peoples of the earth) and the exact places where they should live” (Acts 17:26). Of all peoples on earth, Edom should know that this land so deserted is the land at least once promised and given to his “brother” (Amos 1:11), and so instead of seizing the opportunity to enlarge his territory, he should have trembled and feared for his own fate as well.
「因為你曾說：這二國這二邦必歸於我，我必得為業（其實耶和華仍在那裡）。」(結35:10)
耶路撒冷的失陷和聖殿的被毀，該是神離棄祂的子民、離開聖地的明證。但是，當以色列的鄰國，特別是以東，欲趁機搶奪這荒地時，神卻說，其實祂“仍在那裡。” （35:10）
考古學的發掘的確證實以東曾在耶路撒冷失陷的時期，佔領過猶大的地土，這包括離別是巴東南12哩外所發掘到的以東人的印章、在Tel Arad以南的以東神廟的廢墟和Arad東南面所出土的文物上有6行以東人的祝福語。這些都是耶路撒冷失陷時期的文物(NICOT, Ezekiel, 319).
我們不禁的問，這已成廢墟，只有至貧窮的人留下居住之地（見王下25:12），為何去佔據是干犯了耶和華神呢？神對此的回答是很簡單的：“其實耶和華仍在那裡” （35:10）。意思是：
- 不但因為神早已藉著先知應許過，以色列有一天要歸回那地；
- 更重要的是，耶和華其實從沒有離開過那地。故此如果沒有神的容許，沒有別國能佔領那地。
換句話說，以東完全沒有理會到是神因以色列人的罪而使他們亡國和失地—不是人的軟弱，乃是神的大能叫那地荒涼；他們也漠視了使徒保羅所指出的真理，就是“祂從一本造出萬族的人，住在全地上，並且預先定準他們的年限和所住的疆界” （徒17:26）。在列邦中，以東是應該知道這地確是神應許給以色列人的疆界，因以東是以色列的「兄弟」（摩1:11）。其實，以東看到猶大地的荒涼，不該起貪念，反該為自己恐懼顫驚！
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
The second part of this oracle deals directly with the “mountains of Israel”.
36:1-7—Burning Zeal Against the Nations
(1) Although the term “mountains of Israel” is used in antithesis to the “mountains of Seir” of the last chapter (and later on is used synonymously with the “land of Israel”)
a. Why does the Lord not address the “people of Israel” directly?
b. Why does He appears to separate the land from the people in this oracle?
(2) Which enemy does the Lord refer to? (v. 2; see 35:10)
(3) What have the mountains suffered in the hands of their neighboring nations? (vv. 3-4)
(4) How does the Lord feel about the actions of the nations, including Edom? (v. 5a)
(5) What does the Lord swear to do now to the nations? (v. 7)
36:8-15—Renewed Blessings to the Mountains of Israel
(6) At the time of this oracle, what condition is the land of Israel in? (see the description in v. 4)
(7) What renewal does the Lord promise concerning:
a. Its agriculture and farming? (vv. 8a, 9)
b. The scattered exiles? (vv. 8b, 10a)
c. The towns and ruins? (v. 10b)
d. What about its population, both animals and men? (v. 11)
e. How will their prosperity be compared to say the time of Solomon? (v. 11a)
f. Will such prosperity last? (v. 12)
g. Do you think the present-day Israel is already a realization of such a promise? Why or why not? (Note the ultimate purpose of such a renewal expressed in v. 11b)
(8) Of course, the use of land is only an imagery, but
a. Why does the Lord portray the land as a devouring beast in v. 13?
b. What did the unbelieving spies of Israel say about this land before? (see Num. 13:32)
(9) What will the renewed prosperity bring to the nation and the people? (vv. 14-15)
(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。
這信息的第二部份是向以色列的山宣講的：
36:1-7—神對列國的忿怒
(1) “以色列的山” 誠然是“西珥山” 的對比：
a. 為何神不直接向以色列人說話？
b. 為何在這默示中把“山” （後來也用“地”）與以色列“人” 分開來講論？
(2) 36:2之“仇敵” 是指誰？（參35:10）
(3) 以色列的山在鄰邦手中受到什麼對待？(36:3-4)
(4) 神對列國的所為（包括以東在內）有什麼感受？(36:5a)
(5) 神起誓要怎樣對待列國？(36:7)
36:8-15—重新賜福與以色列山
(6) 在這默示的時間，以色列地已變成怎樣？（可參36:4）
(7) 神應許的復興包括什麼：
a. 在種植、農產方面？(36:8a, 9)
b. 被分散的？(36:8b, 10a)
c. 廢墟、城邑？（36:10b）
d. 人口與牲畜？(36:11)
e. 這復興的景像與前（如所羅門的時代）有什麼分別？(36:11a)
f. 這豐盛會持續嗎？(36:12)
g. 你認為今天的以色列是這應許的實現嗎？為什麼？（註：36:11b是這些應許最終的目的）
(8) 當然“地” 是喻意：
a. 為何神把地說為“吞吃人” 的？(36:13)
b. 以前以色列的探子如何論到這地？（民13:32）
(9) 這復興帶給以色列國什麼聲譽？(35:14-15)
(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？
“But you, O mountains of Israel will produce branches and fruits for my people Israel, for they will soon come home.” (Ezek. 36:8)
The use of the mountains and the land of Israel in this oracle is certainly a literary devise as an imagery for Israel, the covenant people. However, this imagery carries a message that reveals the permanency of the promise of God.
The Bible is clear about the reason for the destruction of the nation of Israel. 2 Kings 17:7-18 give details of the sins that have led to the destruction of the Northern Kingdom, while 2 Chronicles 36:11-16 summarizes the sins of the Southern Kingdom that have contributed to its fall. For all intents and purposes, the promise to Abraham by the Lord seemed to have vanished in thin air. However, the promise to Abraham is always tied to the Promised Land (Gen. 15:7; 17:6-8). When we look at the people of Israel, certainly generations have come and gone and they have continued on their path of rebellion against the Lord, but the land remains unchanged and the Lord declares that even in its destitute state, “I the Lord was there” (35:10).
As a result, as the nation of Israel was no more, and the people were scattered all over the world, the use of the mountains is the most fitting imagery to portray the permanency of God’s promise which is as unshakable as the mountains!
「以色列山哪，你必發枝條，為我的民以色列結果子，因為他們快要來到。」(結36:8)
這裡論到以色列的山和地固然是比喻的文體，但這樣作比喻卻帶出了神應許的穩固和不能動搖的真理。
聖經是清楚的指出以色列人亡國的原因的。列王紀下17:7-18首先詳細交代了北國以色列亡國的原因；歷代志下36:11-16總結了南國猶大因罪而滅亡的原因。這樣看來，神對亞伯拉罕賜地的應許到此不就化為烏有嗎？不是的。神給亞伯拉罕多次重複的應許是與「地」不能分開的（見創15:7; 17:6-8）。當我們看見以色列人本身，一代過去、一代又來，都是走悖逆神的道路；而我們若看地的本身，它仍在那裡。就是在它最荒涼之時，神說：“耶和華仍在那裡” （35:10）。
故此，在那時以色列國雖然成為過去，以色列人也散住列國，這裡用「山」作為比喻是要指出神絕不能搖動的應許—是比山更穩固、更長存！
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
The oracle of the renewal of the land of Israel is now transitioned into the promised renewal of Israel herself far beyond their land. It begins with:
36:16-20—The Defiled Land—The land has been defiled by the conduct of the people of Israel:
(1) What does the Lord use to liken their action that defiles the land? (v. 17)
(2) What specific conducts of defilement does the Lord cite? (v. 18)
(3) How does their dispersion lead to the name of the Lord being profaned? (v. 20)
36:21-24—God’s Vindication of His Name—In order to show the holiness of His great name, the Lord will do some things through Israel (v. 23):
(4) What will God do that will show Himself holy before the nations? (v. 24)
(5) What is meant by “showing the holiness of” His great name? (v. 23)
(6) Why will the gathering and bringing back of the exiles reveal the holiness of God’s name?
(7) For what reason is the Lord going to do this? (vv. 21, 22)
(8) This reason is repeated in v. 32: why does the Lord make such an emphasis?
36:25-38—A New Covenant
(9) Can Israel be brought back to their land they once defiled in their sinful state? (v. 25)
(10) How is it possible? How are they able to follow God’s decrees from then onward, while they failed miserably to do so before? (vv. 26-27)
(11) How will the Abrahamic/Mosaic Covenant be fulfilled in them? (v. 28; see Gen. 17: 6-8; Exod. 6:7)
(12) How will the removal of their uncleanness impact the land? (vv. 29-30)
(13) This New Covenant is initiated by God and is entirely “grace”, but what does the Lord desire their response to be? (vv. 31-32)
(14) What impact will their restoration have on the nations? (vv. 35-36)
(15) What impact will this restoration have on the relationship between Israel and the Lord? (vv. 37-38)
(16) 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。
超越山與地的復興
36:16-20 —地被玷污—以色列人的行為已玷污這地
(1) 神用什麼來比喻他們玷污這地的行為？(36:17)
(2) 他們玷污地的惡行包括什麼？(36:18)
(3) 他們被分散到列國如何叫神的名被褻瀆？(36:20)
36:21-24—神的名要顯為聖
(4) 神要怎樣作來使祂的名在列國中顯為聖？（36:24）
(5) 祂的名被“顯為聖” 是什麼意思？(36:23)
(6) 為何以色列人的歸回本地能使神的名顯為聖？
(7) 神是為什麼的原因要這樣做？(36:21, 22)
(8) 這原因在36:32再被重複：為何神要這樣的重複？
36:25-38—立新約
(9) 以他們的罪如此可怕，你認為以色列人能重返他們玷污的故土是可能的嗎？(36:25)
(10) 這怎是可能的的呢？他們以前不能遵守神的誡命，將來又如何能呢？(36:26-27)
(11) 神與亞伯拉罕和摩西的約會怎樣成就在他們身上？(36:28; 見創17:6-8；出6:7)
(12) 地得潔淨帶來什麼後果？(36:29-30
(13) )這新約固然全是恩典，神亦對他們有什麼要求？(36:31-32)
(14) 這復興如何影響列國？(36:35-36)
(15) 這復興怎樣改變他們與神的關係？(36:37-38)
(16) 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 give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh.” (Ezek. 36:26)
“Many believe that the role of the Spirit of Yahweh in the life of the Old Covenant believer differed fundamentally from the operation of the Holy Spirit in the NT and in the present. Especially common is the view that in ancient Israel, the Holy Spirit came upon persons for specific tasks, but in the church He indwells the believer. However, this interpretation is questionable for several reasons.
First, this view fails to distinguish between spiritual endowment and spiritual infusion. In both OT and NT the Spirit comes upon persons to authorize and empower them for divine service, sometimes, as in the book of Judges, irrespective of the spiritual condition of the individual.
Second, this view fails to recognize the ecclesiological continuity between the Testaments. Believing that ancient Israelites were accepted into the community of faith through adherence to the Torah, keeping the law, many overlook the important fact that Israelite religion was from the outset a religion of the heart. Jeremiah’s call for circumcision of the heart (Jer. 4:4) was not an innovation but a recollection of Deuteronomy 10:16 and especially 30:6, whose influence on our text is considerable. But Genesis 2:7 provides the paradigm for Ezekiel’s understanding of the animating power of the Spirit of Yahweh…the life-giving power of the divine breath…is evident in transforming the lump of earth into a living being. As under the New Covenant, under the Old Covenant regeneration was achieved not by works of righteousness, but by Yahweh’s infusion of the individual with the Spirit. Ezekiel’s present anticipation of a fundamental internal transformation effected by Yahweh putting His Spirit within the believer, rest on ancient foundations.
Third, this view misunderstands or disregard the witness of Psalm 51:10-11 which aside from Isa. 63:10-11, is the only other OT passage in which the expression ruah qodeska, “your Holy Spirit” occurs. In the context, the psalmist stands before God fearing rejection, the loss of his salvation and the sentence of death. His continued acceptance in the divine presence and the divine presence within him through His ruah represent his only hope.
Fourth, this view ignores important evidence in the NT. When Nicodemus requests Jesus an explanation of His ministry, the discussion quickly digresses to a lecture on the role of the Spirit in the life of one who would enter the Kingdom of God (Jn. 3:5-8). Jesus’ explanation of the vitalizing work of the Spirit could be interpreted as an innovation characteristic of the new dispensation, except that He rebukes Nicodemus for being ignorant of these matters, even though he was a trained theologian. Rather than introducing a new idea, Jesus’ comments appear to be based on Ezekiel 36:25-29, a text with which any rabbi would have been familiar.” (NICOT, Ezekiel, 360-1)
「我也要賜給你們一個新心，將新靈放在你們裡面，又從你們的肉體中除掉石心，賜給你們肉心。」(結36:26)
今天我引述Daniel Block對舊約時代的聖靈的分析，雖是較冗長，卻是非常值得我們思想的：
“不少人相信耶和華的靈在舊約信徒中的工作基本上與聖靈在新約直到今日的工作是不同的。最普遍的看法是認為聖靈在古時的以色列，是為某個事工而降臨到一些人的身上；而祂在新約的教會中是居住在信徒的裡面。不過這樣的解釋在各方面是有問題的。
首先，這見解沒有辨別聖靈降臨與內住。在舊約和新約中，聖靈（都）臨到一些人身上，給他們權柄與能力作神的事情；有時，像士師的時代，是與那人的屬靈光景無關的。
第二，這見解忽略了兩約之間屬神群體的延續性。他們以為古時的以色列人之被接納進入這信仰的群體，是藉著律法的遵守。這忽略了由始至終，以色列人的信仰是「心靈的信仰」。耶利米呼籲要行心靈的割禮不是新鮮的，乃是引用申命記10:16，特別是30:6的吩咐；這也是這裡經文所引用的。創世記2:7是以西結明白耶和華的靈的能力的基礎……神的氣是帶著賜生命的大能，以致一團泥土能變成有靈的活人。一如在新約一樣，舊約的重生不是靠義行，乃是藉耶和華的靈的內住。以西結這裡論到神把祂的靈放在信徒裡面，帶來內裡生命的改變，是基於這古時的基礎。
第三，這見解誤解了或忽略了詩篇51:10-11的見證。除以賽亞書63:10-11以外，它是舊約惟一使用ruah qodeska, 這字來論到「祢的聖靈」的。在這詩篇中，詩人站在神的面前，恐怕神要離棄他，以致失去救恩而死亡。能站在神的面前，能有神住在他裡面是他惟一的希望。
第四，這見解忽略了新約裡面的證據。當尼哥底母要求耶穌澄清祂的工作時，那段對話成為聖靈在那能進入神國的人生命中的工作的教導（約3:5-8）。耶穌對聖靈賜生命的解釋可以被看為（更）新時代的特色。但祂卻責備尼哥底母，說他既作為素有訓練的神學家，竟然不曉得這事情。（其實），耶穌不是在介紹一個新意，乃是引用以西結書36:25-29這段任何拉比都當熟悉的經文為根據的。”
（NICOT, Ezekiel, 360-1）