以西结书
Day 1
第1日
Scriptural Reflection
Ezekiel 42:1-20
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.
Please continue to follow the chart of Day 278 as we read the description and measurement of the “priestly sacristies” (Item F), as the angelic messenger leads Ezekiel out of the inner court (the sanctuary) back into the north side of the outer court:
42:1-14—The Priestly Sacristies
(1) What is the length and the combined width of the three-storey chambers in view? (v. 2)
(2) As “Virtually every detail concerning the design and appearance of the chambers is open to debate and any reconstruction is tentative” (NICOT, 564), do not get frustrated if you cannot fully comprehend their description (vv. 3-9). Can you identify from the chart:
a. The inner passageway in front of the chambers which is 100 cubits long and 10 cubits wide? (v. 4)
b. The outer wall that shields the passage way which is 50 cubits long? (v. 7)
c. Are there any other features of note to you?
(3) The chambers placed symmetrically to the south are essentially of the same design and size (vv. 10-12)
a. For whom are these chambers meant? (v. 13)
b. Instead of serving as living quarters for the priests (40:44-46, item G), what two specific purposes are these chambers to be used for by the priests? (v. 13b)
c. One more important function is mentioned in v. 14: what is it and why?
(4) The entire temple compound is a square (vv. 15-19)
a. What is its size?
b. You might want to compare it to the Solomon temple to get a sense of how massive this new temple is (1 Ki. 6, and the diagram and charts of Year 4, Week 19, Day 127)
(5) What is the function of its massive wall? (v. 20)
(6) What is the main message to you today and how may you apply it to your life?
經文默想
以西結書42:1-20
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。
請繼續按第278日的圖表來細心讀祭司用的聖屋（參圖表F）的形容和尺寸。使者現在把以西結由內院（聖所）帶出來，回到外院的北面：
42:1-14—祭司用的聖屋
(1) 這三層高的聖屋的長度和寬度共有多少？(42:2)
(2) 因“差不多這（聖）屋的設計和外型的細節都是可爭議的；任何的解釋都屬猜測」” （NICOT, 564）之故，不要因未能完全了解這裡的形述（42:3-9）而感到氣餒。試從圖表找出：
a. 聖屋前的夾道：有多長？(42:4)
b. 遮蔽這夾道的外牆（原文沒有說東邊）：有多長？（42:7）
c. 聖屋尚有什麼特別之處？
(3) 南面的聖屋在設計與尺寸與北面的一樣（42:10-12）
a. 這些聖屋是為什麼人而設的？(42:13)
b. 雖不是為祭司的居所（參40:44-46; 圖表G）：這些聖屋是供祭司作那兩個特別的用途？(42:13b)
c. 42:14再加上那個用途？原因何在？
(4) 聖殿內、外院的組合（42:15-19）
a. 四圍的尺寸共多少？
b. 試與所羅門的聖殿相比，看看這新殿是多宏大（可參王上6和第四年、第19周、第127日的圖表）。
(5) 這既長且厚的外牆有什麼作用？(42:20)
(6) 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?
Meditative Reflection
Total Setting apart for the Lord
“Once the priests enter the holy precincts, they are not to go into the outer court until they leave behind the garments in which they minister, for these are holy.” (Ezek. 42:14)
In this new temple (the Millennium Temple), one of the obvious emphases is the holiness of the priests, and this is seen in a rare detailed description of the priestly sacristies. The angelic messenger has been showing Ezekiel around, introducing him to various structures of the inner and outer courts without any detailed reference to their use, except when it comes to places associated with the priests. The emphasis of such descriptions focuses on the importance of the maintenance of purity and holiness of the priests—those who have direct access to and serve in the presence of the Holy God.
Since, I for one, incline to interpret this temple spiritually, mainly because I firmly believe that the finished redemption of ‘Christ has totally done away with any OT sacrificial rites’ (Heb. 10), I see important implications in these verses to us, NT believers who are now priests in the spiritual temple of the Lord (1 Pet. 2:5).
Although, we may not be able to directly apply the eating and storing of the most holy offerings, and the leaving behind of the holy garments in these sacred chambers to our lives today, the overall gist of these emphases is clear—since the Israeli priests had brought idol worship into the temple and defiled it, in order that God may dwell among them forever from now on, they have to set apart themselves away from all impurities and dedicate themselves to the Lord in every aspect of their lives, whether in the matter of eating or in the matter of the ministry or in the matter of outward appearance—they are to be totally separated for the Lord, and so should we.
靈修默想小篇
全然分別為聖
「祭司進去出了聖所的時候，不可直到外院，但要在聖屋放下他們供職的衣服，因為是聖衣。要穿上別的衣服，才可以到屬民的外院。」(結42:14)
在這新殿（千禧年的殿）的異象中，其中所著重的是祭司的聖潔，現在可以藉著這稀有的詳述他們的聖屋領會得到。這位使者帶領以西結觀看內院、外院的設計時是少有談到其用處的，除了是與祭司有關的。明顯地，這些記述是要要求祭司保持他們的聖潔，因為他們是到神面前事奉的人。
我同意要用靈意來領受這千禧年的殿，主要因為基督耶穌在十字架上所成就的贖罪祭，已完全滿足了舊約獻祭的要求（參來10章）。故此，這祭司的聖屋的規條對今天新約的信徒—神殿的祭司（彼前2:5）有同樣重要的信息。
雖然我們未能逐點在聖屋吃的和在聖屋放至聖的物，並把聖衣留在其內的定規一一應用在我們身上，但其主要的信息是明確的—因以色列的祭司曾在聖殿引進偶像而褻瀆了神的殿，現在神要重回聖殿為居所，他們就必須除盡不潔，在生命的每一範疇分別為聖，包括吃喝、事奉的態度、甚至外面的表現—他們都要全然分別為聖給神。我們這些新約的信徒也當如此！
Day 2
第2日
Scriptural Reflection
Ezekiel 43:1-12
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
At the end of the tour of this new temple, Ezekiel now witnesses the return of the glory of the Lord to the temple:
(1) Ezekiel refers to the last time he saw the glory of the Lord in the temple (8:1ff)
a. What was the purpose of the last vision in chapter 8? (43:3)
b. What then does this reappearance of the glory of the Lord mean? (vv. 4-5)
(2) How different will this presence of the Lord in the temple be from before? (vv. 6-7)
(3) What had Israel done that led to the departure of the glory of the Lord from His temple? (v. 8)
(4) Is v. 9 a condition for this new promise? How might Israel be able to do so?
(5) What function does this revelation of the plan of the temple serve in this respect? (vv.10-11)
(6) In addition to passing the vision to the people verbally, what else does Ezekiel need to do and why? (v. 11b)
(7) How does v.12 sum up “the law of the temple”?
(8) What is the main message to you today and how may you apply it to your life?
經文默想
以西結書43:1-12
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。
使者把這聖殿的內外展示給以西結看後，以西結就目睹耶和華的榮光重臨聖殿：
(1) 這叫以西結想起初次在聖殿中看見神榮光的情景(8:1ff)
a. 那次的異象要顯示什麼？(43:3)
b. 現在再見這榮光有什麼含意？(43:4-5)
(2) 這次顯現的真義包括什麼？(43:6-7)
(3) 以色列行了什麼事引致耶和華的榮光離開聖殿？(43:8)
(4) 43:9所言是否耶和華重回聖殿的條件？以色列如何能做得到？(君王的屍首相信是指君王所敬拜無生命的偶像）
(5) 這新殿的異象在此要產生什麼效用？(43:10-11)
(6) 除口述異象的詳情外，以西結尚要怎樣做？為什麼？(43:11b)
(7) 43:12如何總結這聖殿的異象？
(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?
Meditative Reflection
The Missing Ark
“Son of Man, this is the place of my throne and the place of the soles of my feet. This is where I will live among the Israelites forever.” (Ezek. 43:7)
Ezekiel’s temple is at variance with Solomon’s temple and the tabernacle at many points, apart from its huge size. One feature clearly missing from this new (Millennium) temple is the Ark of the Covenant. Allow me to share with you the analysis by Keil of this passage:
“The address commences with an explanation on the part of God that the temple into which the glory of the Lord had entered was the place of His throne, where He would dwell for ever among the sons of Israel… the place of the soles of my feet (cf. Isa. 60:13) is equivalent to the footstool of my feet in Isa. 66:1. The ark of the covenant is called the footstool of God in 1 Chr. 28:2 and Ps. 132:7; compare Ps. 99:5 and Lam. 2:1 where this epithet may possibly be used to designate the temple. This also applies to the throne of Jehovah; since God was enthroned above the cherubim of the ark in the holy of holies (cf. Exod. 25:22, 1 Sam. 4:4, etc.) In the sanctuary which Ezekiel saw, no reference is made to the ark of the covenant, and the silence with regard to this is hardly to be regarded as a mere omission to mention it, inasmuch as none of the things contained in the temple are mentioned with the exception of the altars, not even the table of shew-bread or the candlestick. The Ark of the Covenant is not mentioned, because as is stated in Jer. 3:16 in the Messianic times the ark of the covenant will not be remembered, neither will it be missed.” (K&D, Ezekiel, 396)
Indeed, in the Messianic times, the presence of God is no longer symbolic as He sets His throne, not just in the temple but on the holy mountain (34:12), even the whole Jerusalem (Jer. 3:17).
靈修默想小篇
約櫃在那裡？
「人子啊，這是我寶座之地，是我腳掌所踏之地。我要在這裡住，在以色列人中，直到永遠。」(結43:7)
以西結書的聖殿在許多方面都與所羅門的殿和摩西的會幕不同。其中極大的分別是在於其中再沒有約櫃了。容許我與你們分享解經家Keil的分析：
“這段經文以神的解釋作開始。祂說這被祂的榮光充滿的殿是祂在以色列人中住到永遠之處……‘腳掌所踏之地’ 就如同以賽亞書66:1所說的“腳凳” 。約櫃在歷代志上28:2和詩篇132:7也稱為神的腳凳；詩篇99:5和耶利米哀歌同樣是這樣形容神的殿。這名稱也直接指到神的寶座，因為神是那坐在二基路伯之上的耶和華（出25:22; 撒上4:4等）。在記述以西結所見的聖殿中，從來沒有提到約櫃，這樣的緘默絕非無故。雖然除祭壇外其他的擺設都沒有提到，包括陳設餅的桌子和燈臺。但約櫃之沒有被提及是因耶利米書3:16早已論到，在千禧年的時候，約櫃會不再被記念、不覺缺乏了。” （K&D, Ezekiel, 396）
是的，在千禧年時，神的同在不再是象徵性的，因為祂確實是住在聖所、甚至整個聖山（34:12）、甚至整個耶路撒冷（耶3:17）。
Day 3
第3日
Scriptural Reflection
Ezekiel 43:13-27
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
Upon revealing the return of His glory to the new temple, it appears that it is the Lord who continues to speak to the prophet. So far, rarely did any furnishings receive any attention, let alone detailed description, but the altar of this new temple is given a detailed description:
43:13-18—The Altar
(1) It is helpful for us to look at the command to Moses concerning the construction of the altar for the tabernacle in Exodus 27:1-8; read also Exodus 20:26.
(2) Can you discern the difference in emphasis between the Exodus instructions and those to the prophet?
(3) As some of the terms in the Ezekiel’s passage lend themselves to different interpretations, allow me simply to sum up the dimensions of the altar as follow:
a. The exterior dimension: 20 x 20 cubits (about 34 ft. square)
b. The altar proper: 14 x 14 cubits (about 24 ft. square)
c. Its height: 6 cubits (about 10 ft.)
d. The gutter for the draining of the blood of sacrificed animals: 17 (L) x 1.5 (D) x 1 (W) cubits (according to one calculation, it is equivalent to 3, 804 U.S. gallons)
(4) While this new altar dwarfs the one built for the tabernacle, it is basically the same size as the one in Solomon temple (2 Chr. 4:1 which uses the old, smaller cubit as standard of measurement):
a. How significant is the altar to the worship of the Lord in the OT? (v. 18)
b. Why does the Lord reveal to Ezekiel only the measurements and not the materials to be used for its construction? Does it mean that the Lord has not meant for men to build this altar, but that it is to be provided by Him?
c. Why does this altar have steps (v. 17), which is expressly prohibited by Exodus 20:26? How does this point to the very different nature of Ezekiel’s altar?
43:19-27—The Offerings to be Presented on the New Altar
(5) The consecration of the altar (vv. 19-21)—in this vision, the Lord tells Ezekiel, the prophet, to give a young bull to the Levitical priests to consecrate the altar before its use.
a. Since this temple is of the future, what might the command to the prophet to give the bull to the Levitical priests signify in this vision?
b. How is this altar to be purified before its use?
c. What kind of offering is it? (v. 19)
d. Where is this sacrificial animal to be burnt? (v. 21; see Heb. 13:11-12)
e. How is the altar to be purified on the second day? (vv. 22-24)
f. It appears that for seven days, a young bull, a male goat and a ram—all without defect—are to be sacrificed in order that atonement can be made for the altar (vv. 25-26):
i. What might be the significance of the “seven days”?
ii. Why does the altar need to be atoned for before it can be used?
g. Upon the proper atonement (and purification) of the altar (v. 27)
i. What will it be used for?
ii. Why then will the Lord accept them?
(6) What is the main message to you today and how may you apply it to your life?
經文默想
以西結書43:13-27
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。
向以西結顯示耶和華的榮光重回聖殿後，相信是神自己繼續向他說話，少有地把聖殿其中一件器具詳細形容： 43:13-18—祭壇
(1) 請翻到出埃及記27:1-8和20:26，看看摩西以前的祭壇是怎樣的。
(2) 試指出出埃及記和這裡的吩咐主要重點的分別在那裡？
(3) 因以西結書這段記載有不同的繙譯，讓我簡單的把祭壇的各部份的尺寸總結如下：
a. 外形的尺寸是：20x20肘（約34平方呎）
b. 祭壇的本身：14x14肘（約24平方呎）
c. 祭壇的高度：6肘（約10呎）
d. 壇溝：估計該是17肘(長)x1.5肘(深)x1肘(寬) —即可容3,804加侖的祭牲血（NICOT, 601）
(4) 這新祭壇遠比摩西時代的為大，但與所羅門的祭壇相約（見代下4:1—該處是舊肘量度的）:
a. 在舊約時代，祭壇在敬拜神的事上有多重要？(43:18)
b. 為何神在此只談尺寸，而不談壇的材料？是否顯示神並沒有要求人重建這新殿，而是祂給人預備的？你意下如何？
c. 為何這壇有「臺階」（43:17），而神曾清楚吩咐摩西，壇是不能有臺階的？(見出20:26) 這表明以西結的祭壇實質上與摩西（和舊約所有的）的祭壇有什麼重要分別？
43:19-27—在新壇上所獻的祭
(5) 祭壇先要得潔淨（43:19-21）—在異象中神吩咐先知把一隻牛犢給祭司獻上來潔淨祭壇：
a. 這既是將來的祭壇，神在這異象中吩咐先知把牛犢交祭司獻上，意味著什麼？
b. 這祭壇的潔淨禮包括什麼？
c. 這是什麼祭？（43:19）
d. 這祭牲要在何處焚燒？（43:21; 亦參來13:11-12）
e. 這祭壇在第二天要怎樣被潔淨？(43:22-24)
f. 看來，七天都是如此的要獻上一牛犢、一公羊和一公綿羊—都是要沒有殘疾的—祭壇才得潔淨（43:25-26）:
i. 「七日」有什麼重要性？
ii. 為何祭壇本身要被贖罪才能使用？
g. 在獻完所規定的祭物後（43:27）
i. 這祭壇要用來獻什麼祭？
ii. 為何因此被神所悅納？
(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？
Meditative Reflection
The Spiritual Altar
“You are to give a young bull as a sin offering to the Levitical priests of the family of Zadok, who came near to minister before me, declares the Sovereign Lord.” (Ezek. 43:19)
One of the most striking things in the revelation of the new temple to Ezekiel is the command by the Lord asking Ezekiel himself to give a young bull to the Levitical priests in the vision to present it as a sin offering for the atonement and purification of the altar of this new temple.
Since the new temple which signifies God’s permanent dwelling among Israel is an event in the future, and yet Ezekiel is asked to give the sacrificial animal to the Levitical priests, the most obvious conclusion is that this new temple and everything described in it is spiritual, rather than physical.
Another factor that points to this conclusion is the plain contradiction of the design of this altar which has steps facing the east (43:17) which is against the command by the Lord to Moses in Exodus 20:25-26 which stipulates: “If you make an altar of stones for me, do not build it with dressed stones, for you will defile it if you use a tool on it. And do not go up to my altar on steps, or your private parts may be exposed.”
Since no priests are really needed to present any sacrifice because Christ has once-for-all presented the ultimate sacrifice for us all (Hebrews 10), such a practical rule for a physical altar is made obsolete.
However, these rules and designs concerning the spiritual altar on which our Lord Jesus Christ has presented the ultimate sacrifice serve also to remind us of the complete holiness demanded of the platforms on which we, NT priests, present our daily offerings (43:27), whether they be burnt offerings (our sacrificial service to the Lord) or fellowship offerings (our daily walk and communion with the Lord).
靈修默想小篇
屬靈的祭壇
「主耶和華說：你要將一隻公牛犢作為贖罪祭，給祭司利未人撒督的後裔，就是那親近我侍奉我的。」(結43:19)
在以西結所見這新聖殿的異象中，最希奇的事件之一，是神吩咐先知把一隻公牛犢給祭司作贖罪和潔淨祭壇之用。
既然這有關神重回聖殿，要永住以色列人中的異象是屬乎將來要成就的事，但是先知本身被吩咐把祭牲給予祭司，這就顯示異象的聖殿和其中的形述是屬靈的真義，不一定全是物質的實體。
另一個足證這見解的是這新祭壇的設計。它有朝東的臺階（43:17）；這正與神在出埃及記（20:25-26）給摩西的吩咐相違：
“你若為我築一座石壇，不可用鑿成的石頭，因你在上頭一動家具，就把壇汙穢了。 你上我的壇，不可用臺階，免得露出你的下體來。”
其實在千禧年中該再沒有獻祭的需要，因為基督已一次過的把自己獻上作“永遠的贖罪祭”(來10:12) ；這出埃及的禁例也再沒有用途了。
這裡有關祭壇的種種規條卻有力的提醒我們這些新約的祭司：神對我們用作事奉的平臺同樣看重其絕對的聖潔—這包括我們每日所獻上的（43:27），不論是燔祭（我們為主犧牲的擺上）、或是平安祭（與神每天的同行與交通）。
Day 4
第4日
Scriptural Reflection
Ezekiel 44:1-14
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
In the vision of the new temple, the Lord has shown the return of His glory through the east gate (43:4), and has commanded Ezekiel to sanctify the new altar. Now, regulations are given to restore holiness to temple-worship:
44:1-3—The Shutting of the East Gate
(1) Ezekiel began his tour of the temple through the east gate (40:6-7), why is it now shut to all traffic? (v. 2)
(2) The reason given is that, “the Lord, the God of Israel, has entered through it”:
a. Why is it the reason?
b. What does this signify (i.e. the Lord has entered (not exited) through it?)
(3) A new character is introduced in the temple—the prince (v. 3)
a. By being the only one allowed to sit and eat inside the east gate in the presence of the Lord, what role does the prince have besides being the king of the people?
b. Since the gateway just mentioned is the east gate (v. 3a), which gate does he use to enter into the portico to sit and eat? (see note below)
c. More will be know about this prince in chapters 45-46, what do we know about him at this point?
44:4-9—Foreigners Forbidden
(4) Since Ezekiel cannot enter through the east gate anymore, which gate is he led through back into the temple? (v. 4)
(5) What did he see?
(6) What does it mean? (Note that the glory of the Lord has entered into the temple in 43:4)
(7) Now, with the reassurance of the permanent presence of the Lord in the temple, the oracle now turns to the entrance and exits of the temple (i.e. who might enter into the temple)
a. What one sinful act of the Israelites is being singled out concerning the temple? (v. 7)
b. Why does the Lord emphasize not only physical circumcision, but circumcision of the heart (which is mentioned first)? (see also Rom. 2:25-29)
c. To safeguard the holiness of this new temple, what command does the Lord give in this respect? (v. 9, but see also 47:22-23)
d. See Acts 21:28-29 to get a sense of how the people of Israel even in Paul’s time look upon this prohibition.
e. In this past sin, who were primarily responsible for allowing uncircumcised foreigners to enter into the temple?
44:10-14—The Restricted Role of the Levites
(8) What role had the Levites play in the sins of the people? (vv. 10, 12)
(9) In order to bear the consequences of their sins:
a. What are they prohibited from doing within the temple? (v. 13)
b. What are the things they are permitted to do? (vv. 11, 14)
(10) Given that “they must bear the consequences of their sin”, why does the Lord not completely do away with their duties in the temple?
(11) What is the message to you today and how may you apply it to your life?
Note: Commentators vary in their opinion about which gate is meant for the prince to enter and exit. Since the context is the sitting and eating by the prince at the gate which has just been mentioned as the east gate, the logical implication is that the gateway mentioned in the same verse is the same gateway. If he is not even allowed to use the east gate, v. 3b should have read, “He is to enter by way of the portico of one of the other gateways…” which is not the case here. The fact that the prince now assumes both the kingship (as the prince) and the High-priesthood (as the only one who may sit and eat inside in the presence of the Lord) points to him being the Messiah.
經文默想
以西結書44:1-14
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。
在這新殿的異象之始，以西結看見神的榮光從朝東的門入殿（43:3），後被吩咐給新壇行潔淨禮。現在，神繼續吩咐要保持殿的聖潔：
44:1-3—關閉的東門
(1) 以西結的新殿遊像是從東門開始的。為何現在被關閉了？（44:2）
(2) “因為耶和華以色列的神已經由其中進入” ：
a. 這是什麼原因？
b. 這也表明什麼好信息？（注意：這裡說是「進入」，沒有說「離去」）
(3) 這將來的君王(44:3)
a. 在吩咐誰也不可用東門進出後，立刻卻說（原文有 “惟有” 這意）王必由這門的廊而入，坐在耶和華面前吃餅：他是誰？
b. 這意味著除君王的位份外，這王尚有什麼位份？
c. 第45-46章會繼續論到這王：按這節的形述，你認為他是誰？
44:4-9—外邦人的禁例
(4) 既然誰也不能從東門進出。以西結現在是從那門被引回聖殿的？(44:4)
(5) 他再次看見什麼？
(6) 再次看見耶和華的榮光表示什麼？
(7) 神的榮光既是（長久的）停留在殿中，出入之處（即誰能進殿）的法則就尤為重要了：
a. 這裡特別提到以色列家什麼罪？(44:7)
b. 為何神特別提到身心的割禮，且在原文把「心」放在「身」之前？（亦參羅2:25-29）
c. 為要保持新聖殿的聖潔，神在此有什麼吩咐？（44:9; 亦參47:22-23）
d. 這吩咐怎樣導致使徒行傳21:28-29的事件？
e. 過往是什麼人主要引致這罪發生在聖殿中？
44:10-14—利未人有限的聖職
(8) 利未人要承擔什麼罪？（44:10, 12）
(9) 為要承擔這些罪：
a. 他們不能承擔什麼聖職？(44:13)
b. 他們仍能承擔的聖職包括什麼？(44:11, 14)
(10) 他們既要承擔自己的罪，為何神不全然免去他們的聖職？
(11) 今天你得到的提醒是什麼？你會怎樣應用在你的生命中？
Meditative Reflection
Entrance into the Presence of the Lord
“This gate is to remain shut. It must not be opened; no one may enter through it. It is to remain shut because the Lord, the God of Israel, has entered through it.” (Ezek. 44:2)
As much as the vision of the Millennium Temple contains many details that are beyond our present comprehension, some spiritual truths are of importance to us too. One of these is the shutting of the east gate of the temple which has several important implications:
(1) The east gate is to be shut because “the Lord, the God of Israel has entered through it” leads to not only the question of who then can enter through it, but an even more important question of who can enter into the presence of such a holy God;
(2) However, it also means that the Lord is there to stay in the temple and never leave again. This is why Ezekiel, having seen the glory of the Lord enter into the east gate (43:4), is now shown the glory of the Lord again as he is brought back into the temple through the north gate. It is a reassurance that the glory of the Lord is there to stay; and
(3) While the east gate is now shut to all traffic, the “prince” is the only one allowed to “sit inside the gate way to eat in the presence of the Lord”. This implies that this “prince” is not only allowed to enter through the east gate, but also to enter into the presence of the Lord. Indeed, through His death on the cross, our Lord Jesus Christ provided us with the atoning sacrifice (45:17) and He is also the gate through which we can enter into the presence of the Lord (Jn. 10:9).
靈修默想小篇
達到神的面前
「耶和華對我說：這門必須關閉，不可敞開，誰也不可由其中進入。因為耶和華以色列的神已經由其中進入，所以必須關閉。」(結44:2)
雖然這千禧年的聖殿的異象充滿很多今天我們難以明解的事，但其中不少屬靈的教訓是我們可以，並需要領略的；包括這殿朝東的外門被關閉一事：
(1) 這裡說這門被關閉是因“耶和華以色列的神已經由其中進入” 。我們不禁會問：誰才能進去呢？更重要的是：誰能進到神的面前與祂同在呢？
(2) 不過，在回答這些問題之前，我們在這句話中領略到極好的消息，就是神的榮光既已進殿（43:4）就不再離去了—祂真的要“住在以色列人中，直到永遠” （43:7）。
(3) 雖然這門已關，誰也不可由其中進入；但緊接這句話的是，聖經說：“至於王，他必按王的位分坐在其內，在耶和華面前吃餅。他必由這門的廊而入，也必由此而出” （44:3）。這就解答了我們先前的兩個問題：這王，就是基督耶穌；惟有祂能進去，因為祂是神的兒子。但更重要的是，藉著祂所預備並完成的贖罪祭（45:17），我們可以進到神面前，因為祂是通到父神那裡的門（約10:9）。
Day 5
第5日
Scriptural Reflection
Ezekiel 44:15-31
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
In the maintenance of the holiness of the new temple, the shame of the reduced role of the Levites is now contrasted to the honor of the exclusive role of a certain clan of Levites as priests in the new temple:
44:15-16—The Honored Descendants of Zadok
(1) Of the three sons of Levi—Gershon, Kohath and Merari (Gen. 46:11), only the descendants of Kohath (the Kohathites) are given the priestly functions (Num. 3:38; 18:1-32) and now in the new temple, which clan within the Kohathites can serve as priests alone? (vv. 15-16)
(2) What is the reason for such an honor? (see note below)
(3) By implication, what will happen to other Kohathites who are not descendants of Zadok?
44:17-26—The Sanctity of the Priests
(4) Rules concerning clothing (vv. 17-19)
a. What kind of clothing can they wear? (v. 17; see Exod. 28: 39-43)
b. What kind of clothing can they not wear and why? (v. 18—while perspiration is not specifically mentioned, it appears that it constitutes the same principle of defilement as other forms of bodily excretion; see Deut. 23:11-13)
c. What are they to do with their official clothing as they leave the inner court? (v. 19a; see 42:14; item F of the chart of the Temple Compound)
d. What reason is given for this rule? (v. 19)
(5) Rule concerning hair (v. 20)
a. What is the rule reiterated for the Zadok-priests? (Lev. 21: 5-6)
b. What is the possible reason for this rule? (see Lev. 19:27-28)
(6) Rule concerning drinking (v. 21)
a. When is drinking prohibited for them? (see Lev. 10:9)
b. Why?
(7) Rules concerning marriage (vv. 22-23)
a. Whom can the priests not marry? (see Lev. 21:7, 14a)
b. Whom can they marry? ( see Lev. 21:14b)
c. What is the basic rationale behind this (and the other rules from v. 17 onwards)? (v. 23; see Lev. 10:10)
(8) Rules concerning public leadership (v. 24)
a. How should they act as judges? (see also Deut. 17:8-9)
b. How should they exercise their spiritual leadership?
(9) Rules concerning defilement (vv. 25-27)
a. What rules are being reiterated concerning defilement? (vv. 25-27; see Lev. 21:1-3)
b. Together with all of the above rules:
i. What is the message conveyed to the immediate hearers of Ezekiel?
ii. What might be the messages for us today, NT priests (1 Pet. 2:5)
44:28-31—Privileges of the Priests
(10) Is v. 28 a privilege or disadvantage? Why?
(11) While they have no possession, how will God provide for them? (vv. 29-30)
(12) Can you personally identify with these blessings of the priests in your life?
(13) What is the message to you today and how may you apply it to your life?
Note: We cannot pinpoint passages about the commendation given by the Lord to the descendants of Zadok during the time immediately preceding the fall of Jerusalem, but we know that “Zadok was the son of Ahitub, the line of Eleazar (1 Chr. 6:8, 12; 24:3), who remained faithful to King David at the rebellion of Absalom (2 Sam. 15:24ff.), and also anointed Solomon as king in opposition to Adonijah the pretender (1 Ki. 1:32ff.)” (K&D, 414)
經文默想
以西結書44:15-31
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。
為要保持聖殿的聖潔，利未人就要因承擔自己的罪而作有限的事奉，但利未人中有一家族卻得到特殊待遇：
44:15-16—撒督子孫的殊榮
(1) 利未有三個兒子：革順、哥轄與米拉利（創46:11）；惟有哥轄的後裔才能承擔祭司之職（民3:38; 18:1-32）。在這新殿中，哥轄子孫中，那家的後裔才能作祭司？（44:15-16）
(2) 原因何在？（參下註）
(3) 既是如此，其他非撒督家的哥轄子孫又如何？
44:17-26—祭司為聖的定例
(4) 衣服的定例（44:17-19）
a. 他們只能穿什麼？（44:17; 亦參出28:39-43）
b. 他們不能穿什麼衣服？（44:18—出汗雖不是明文的禁例，但似與其他身體排泄之物一樣是被視為不潔的—參申23:11-13）
c. 在離內院時，他們該如何處理事奉時所穿的衣物？（44:19; 參42:14，圖表F的聖屋）
d. 這定例的原由是什麼？(44:19)
(5) 頭髮的定例（44:20）
a. 向撒督子孫重申什麼例？（參利21:5-6）
b. 這定例的原由可能是什麼？（參利19:27-28）
(6) 喝酒的定例（44:21）
a. 什麼時候不可喝酒？（參利10:9）
b. 為什麼？
(7) 娶妻的定例（44:22-23）
a. 祭司不能娶什麼女子？（參利21:7, 14a）
b. 能娶那些女子？（參利21:14b）
c. 這些定例背後的原因是什麼？（44:23—亦是以上定例的基本原由—參利10:10）
(8) 公眾的權責（44:24）
a. 他們要怎樣作出判斷？（參申17:8-9）
b. 他們要怎樣作屬靈領袖？
(9) 不被玷污的定例（44:25-27）
a. 這裡重申的定例包括什麼？（44:25-27; 參利21:1-3）
b. 以上一切的定例：
i. 對那些被擄的聽眾的信息是什麼？
ii. 對我們這些新約的祭司（見彼前2:5）的信息是什麼？
44:28-31—祭司的權利
(10) 你認為44:28所言是利或弊？為什麼？
(11) 他們既無產業，神如何供應他們所需？（44:29-30）
(12) 你個人有否經歷過這樣類似的祝福？
(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？
註：我們找不到猶大亡國之前一段時期有關撒督子孫忠心的見證，不過我們知道“撒督是亞希突的兒子、以利亞撒的後裔（代上6:8, 12; 24:3），在押沙龍叛變時對大衛的忠心（撒下15:2ff），亦在亞多尼雅謀奪王位時，勇敢的膏立所羅門為王（王上1:32ff）。”(K&D, 414)
Meditative Reflection
Priestly Privileges and Responsibilities
“They alone are to enter my sanctuary’ they alone care to come near my table to minister before me and serve me as guards.” (Ezek. 44:16)
As we likely struggle to understand why such rules are necessary for the service of the Zadok-priests in the Millennium, we can clearly see the spiritual implications to us, NT priests (1 Peter 2:5) which are nicely summed up by Daniel Block below:
“In the light of the abolition of the Levitical/Aaronic priesthood in Christ (Heb. 7) and the democratization, or, more properly, the expansion of the priesthood to the corporate body of Christ (1 Pet. 2:5, 9), the theological and practical relevance of this text may escape the Christian reader. On reflection, however, several extremely important theological lessons emerge.
First, from a pastoral theological perspective, this passage reminds the reader that the call to spiritual leadership comes from God alone. The isolation of the Levites as guardians of Ezekiel’s temple has its roots many centuries earlier, not only in the separation of the Levites under Moses; seeds can be recognized much earlier in Jacob’s blessing of the eponymous ancestor (Gen. 49:5-7). While this pronouncement looks more like a curse than a blessing, the prediction of the dispersal of Levi among the Israelites will later find its fulfillment in an incredibly positive light, as Yahweh appoints them as His own special agents of grace to the nation. The calls of the Levites (Mal. 2:4-5), Aaronids, and Zadokites were all rooted in His sovereign choice. Similarly in the church, ministers of God are not self-appointed; theirs is a vocation (rather than a profession) resting entirely on the sovereign calling of God.
Second, the privilege of ministry in the kingdom of God carries with it the awesome burden of responsibility for the welfare of God’s people. Vv. 23-24 are illuminating in suggesting how this charge is fulfilled: (1) by instructing the community of faith in the divine standards of holiness and purity; (2) by settling disputes among God’s people using divine standards as a basis of judgment; (3) by scrupulously modeling obedience to the will of God.”
Third, the extension of the priesthood to all believers in the NT heightens, rather than lessens, the spiritual demands placed on lay members of the community of faith. Under the old order maintaining the sanctity of the temple was the charge of a special class. Under the new all believers are called to a life of purity and holiness, for the praise of Him who has called them out of darkness into His marvelous light (1 Pet. 2:10).
Fourth, in Christ believers find not only the perfect and final sacrifice for their sins, but also the perfect example of priestly responsibility. The sinless one has provided a pattern for all who follow in his spiritual lineage.” (NICOT, Ezekiel, 647-8)
靈修默想小篇
祭司的權責
「他們必進入我的聖所，就近我的桌前侍奉我，守我所吩咐的。」(結44:16)
讀到對撒督子孫作祭司的種種規條時，我們會感到有點疑惑：在千禧年時，還需這樣的規條嗎？解經家Daniel Block就幫助我們這些新約的祭司去領會個中的教訓：
“在基督裡，利未/亞倫的祭司的的體系已被除掉（來7）；這祭司的職權已延伸到整個基督的身體（彼前2:5, 9）。這神學和實際性的應用可能是基督徒所忽略的。但當作反思之下，我們會驚覺到幾方面的重要神學功課：
首先，從教牧的角度來看，這段經文提醒讀者，屬靈領袖的呼召是從神而來的。利未人作這以西結書聖殿的守衛是源於好幾個世紀前的事例：不單是在摩西的時代，早在雅各為利未的祝福中看到（創49:5-7）。那祝福看似咒詛：預言他們要散住在以色列地中。這預言後來得到不可思議、正面的應驗，因為他們被神挑選作祂恩惠出口的使者。利未之被召（瑪2:4-5），包括亞倫和撒督的子孫，全是基於神主權的揀選。照樣，在神的教會中，神的僕人不是自己選立的；他們的事奉是完全基於神主權的呼召（而不是一份職業）。
第二，在神的國度中事奉是帶著很重的責任，就是要照顧神的百姓。44: 23-24就指出這職事該怎樣施行：（1）藉著把神的聖潔準則教導這信仰的群體；（2）藉著神的標準作為判斷神百姓中間的爭訟的原則；（3）藉著以身作則徹底遵從神的旨意。
第三，這祭司的職份延伸至新約的信徒並不減低，反而增加對這信仰群體的平信徒屬靈的要求。在舊約，保持聖殿的聖潔是某些特權階級的人的專利；在新約，所有信徒是被召去過清潔、聖潔的生命，叫那召他們出黑暗入奇妙光明者得著稱讚（彼前2:10）。
第四，信徒在基督裡不但得到最完全和終極的贖罪祭，也得到最完美作祭司職責的榜樣。那完全無罪的給凡跟隨祂屬靈腳踪的立下了典範。”
（NICOT, Ezekiel, 647-8）
Day 6
第6日
Scriptural Reflection
Ezekiel 45:1-12
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
With the holy priesthood reinstated, the Lord now gives the instruction concerning land allotment:
(1) To the exiles, how important is it to know that the land of Israel will be allotted to them once again?
(2) How was the previous allotment made? (Num. 26:52)
(3) How is this allotment made?
(4) To whom does the first allotment go? (v. 1)
(5) What is the size of this “sacred district”? (v. 1b; see items S+Z+L on the chart below. It is helpful to jot down the size for reference)
(6) This sacred lot comprises of (vv. 2-5)
a. The sanctuary (vv. 2-3)
i. What is its size? (v. 2; see item S on chart)
ii. What is the size of its surrounding open land? (v. 2b)
iii. What might it be used for?
b. Land for the priests (v. 4)
i. What is its size? (v. 4a; see item Z on chart)
ii. Although it is their land, why is it considered a part of the Lord’s portion? (v. 1; 44:28)
c. Land for the Levites (v. 5)
i. What is its size? (v. 5a; see item L on chart)
ii. Since the Levites have to bear their shame in the Millennium temple (44:10), why would they still inherit part of the Lord’s portion as theirs?
(7) The city’s portion (v. 6)
a. What is its size?
b. Where is it located? (see item C on chart)
c. Since each tribe will also have its allotment (see chapter 48), and this land belongs to all Israel: what might it be used for given its proximity to the temple?
(8) The prince’s portion (vv. 7-8)
a. Where will it be located? (v. 7; see item P on chart)
b. Historically kings in Israel did not have their own allotted land, they seized land and built their palaces wherever they chose to:
i. What does this allotment do to the prince? (v. 8a)
ii. What wickedness is thus being prevented from happening? (v. 8b)
(9) A rebuke of the princes in the past (vv. 9-12)
a. What sins do the Lord call upon the princes of Israel (in the past) to give up? (v. 9)
b. Why does the Lord see the need to specify the standards of accurate scales? (vv. 10-12. Note that “ephah” is used to measure dry goods like grain = 22 liters (or 5.8 US gallons); “bath” is a liquid measurement = 22 liters also; “Gerah” is the smallest unit of weight = 0.57 grams etc.)
c. What might be the message to the immediate audience of Ezekiel?
d. What is the message for us today?
(10) What
is the main message to you today and how may you apply it to your life?
經文默想
以西結書45:1-12
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。
在祭司與利未人的聖職作出安排和聖殿得潔淨後，神就給地的分配作出吩咐：
(1) 對這些被擄的人，再次得到以色列地的分配有什麼重要性？
(2) 先前地是怎樣分配的？（民26:52）
(3) 這一次是怎樣分配的？
(4) 第一分是誰得的？（45:1）
(5) 這為聖之地有多大？（45:1b; 請參閱下圖之S+Z+L。不妨把尺寸錄下）
(6) 這為聖之地包括（45:2-5）
a. 聖所（45:2-3）
i. 面積有多大？（45:2; 見圖表之S）
ii. 四圍何以有空地環繞？
iii. 空地有多大？
b. 祭司之地（45:4）
i. 面積有多大？（45:4a; 見圖表之Z）
ii. 既是歸祭司，何以列入屬耶和華的地？(45:1; 44:28)
c. 利未人之地（45:5）
i. 面積有多大？（45:5a; 見圖表之L）
ii. 利未人既要擔當己罪（44:10），何以又會得分聖地的一部份？
(7) 屬城的地（45:6）
a. 面積有多大？
b. 所在何處？（見圖表之C）
c. 各支派既也會各得其地（第48章），為何還要為以色列家分配這地？
(8) 歸王之地（45:7-8）
a. 這地座落在何處？(45:7；見圖表之P)
b. 在以色列歷史中，君王從來是任意選擇其地作宮庭：
i. 王在這裡得地分配有什麼意思？（45:8a）
ii. 因此也免去什麼惡行？（45:8b）
(9) 對王（眾數）的責備（45:9-12）
a. 神呼籲以色列的眾王（該是指過往的）該怎樣改過？（45:9）
b. 為何在此要（重新）訂定公平的尺碼？（45:10-12。註：伊法是量乾糧的尺碼=22公升或5.8美制的加侖；罷特是液體的尺碼=22公升；季拉是最小的重量單位=0.57克）
c. 這對被擄者的信息是什麼？
d. 對我們今天的信息是什麼？
(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？
Meditative Reflection
The Sacred Design
“When you allot the land as an inheritance, you are to present to the Lord a portion of the land as a sacred district, 25,000 cubits long and 20,000 cubits wide; the entire area will be holy.” (Ezek. 45:1)
“The cold tone and statistical nature of 45:1-8a should not blind the reader to the theological significance of Ezekiel’s territorial design.
First, Yahweh remains the true landowner of the territory of Israel, retaining authority over its administration. This is reflected in the guidelines He provides for the distribution of properties among its inhabitants…
Second, the sanctity of Yahweh and His temple is the driving force behind this territorial legislation. The central tract, 500 cubits square, is reserved for the sanctuary, the most holy place (vv. 3-4). This property is protected from defiling touch by a 50-cubit buffer (v. 2). Outside this open space, the priests who have access to Yahweh have their homes, though they do not possess the land on which their houses are built. The next level is set aside for the Levites, who maintain the temple but are prohibited from officiating in the rituals. Beyond this, one finds the area set apart for citizens coming to worship at the central shrine, and finally the land set aside for the head of state. Like the sanctuary itself, the properties are deliberately designed and assigned to reflect decreasing spheres of holiness as one moves outward from the core. Accordingly, as one moves inward from the outside, these more or less concentric rectangles reflect increasing restrictions on access, culminating in the sanctuary, where Yahweh alone dwells.
Third, the territorial scheme reflects the relative importance of officials of state within the new constitution. The priests may not own land but they have Yahweh as their possession, and they have access to him. The relatively inferior status of the Levites is reflected in their portion being farther removed from the core… the size of (the prince’s) allotment provides a hint of his status within the nation. This is the one who is authorized to sit in the gate of the sanctuary… (44:2).” (NICOT, Ezekiel, 653-4)
靈修默想小篇
神聖的設計
「你們拈鬮分地為業，要獻上一份給耶和華為聖供地，長二萬五千肘，寬一萬肘。這份以內，四圍都為聖地。」(結45:1)
“讀者不要因45:1-8a (似是) 冰冷的語調和數據性的記載而看不到以西結在地的分配上屬靈的重要性。
首先，耶和華仍是以色列地土的主人，擁有與地有關一切的主權。藉著祂把地分給各居民的吩咐可以看出來……
第二，這分地的原則是以耶和華和祂聖殿的神聖為中心。地中間的500平方肘是特別為聖所保留的—這是至聖之地（45:3-4）。那四圍的50肘的空地，是要保衛這聖地免受玷污（45:2）。這空地 之外面，便是到神面前事奉、原沒有自己基業的祭司所有，作為他們房屋之地。再下一層是守衛聖殿卻不得參與獻祭的利未人之地。再下一層是供從遠處來守節的百 姓所設之地。最後是王的土地。像聖所本身的設計一樣，這些土地的分配是刻意的由至聖之地漸向外面推出；而從外面往內進，這些漸漸狹窄的長方形，顯示進到聖 所、神的居所的限制。
第三，這分配圖顯示在這新環境中作領袖者的重要性。祭司雖然沒有自己的地，卻有耶和華作他們的產業—他們能直接進到祂面前。那些職任比較低一點的利未人就便分配與中心距離較遠的地……那王所得之地之廣闊顯示他在國中的地位。他是那（惟一）可坐在耶和華面前吃餅的……（44:2）。”
（NICOT, Ezekiel, 653-4）
Day 7
第7日
Scriptural Reflection
Ezekiel 45:13-25
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
The allotment of land is interrupted by the rebuke of princes of Israel (45:9-12) and this interruption continues with instructions to the (Millennial) prince regarding the observance of religious festivals:
45:13-17—The Heave Offerings of the People—The Mosaic Law makes no mention of any obligatory offerings by the people except those related to the first born, the first fruits and their tithes. So these instructions appear to be new:
(1) The levy (or tax) in this respect comprises of three parts:
a. Grain (wheat and barley): what is the applicable ratio? (v. 13)
b. Olive oil: what is the applicable ratio? (v. 14)
c. Sheep: what is the applicable rate of levy? (v. 15a)
(2) What are they to be used for? (v. 15b)
(3) Why is what used to be a voluntary free-will gift now turned into a regular and established duty?
(4) What is the duty of the prince concerning these offerings by the people? (vv. 16-17)
(5) What is the common purpose of these offerings? (v. 17b)
45:18-25—National Festivals
(6) Sin offerings (vv. 18-20):
a. Which two dates are specified for the sin offerings? (vv. 18, 20)
b. What are the respective purposes of these offerings? (vv. 18b, 20b)
c. In the purification of the sanctuary on the 1st day of the New Year (v. 18)
i. What is to be used as sacrifice?
ii. Where should the blood be put on? (v. 19)
d. In the atonement for the temple on the 7th day of the New Year (v. 20)
i. What is to be done for this purpose and why?
ii. Both New Year’s rituals are absent from the Mosaic Law:
1. How special, as a result, are they?
2. What new purposes might they serve in the Millennium?
(7) Celebration of two annual feasts (vv. 21-25)
a. The Passover (vv. 21-24)
i. When is it to be celebrated? (v. 21; see Num. 28:16)
ii. What is to be sacrificed as a sin offering on that day and by whom? (v. 22; see Exod. 12:3)
iii. How long will it last? (v. 21; see Num. 28:17)
iv. What are to be provided during the seven days for:
1. The burnt offering? (v. 23a)
2. The sin offering? (v. 23b)
3. The grain offering? (v. 24)
v. How do the above requirements differ from the Mosaic Law? (see Num. 28:19-22)
vi. What might these differences signify?
b. The Feast of Tabernacles (v. 25)
i. What provisions and offerings are to be made by the prince?
ii. The date coincides with the traditional Feast of Tabernacles ( Lev. 23:39-44; Deut. 16:13, 16):
1. What doesn’t the Lord call it by the same name?
2. What might the differences in the requirements signify?
(8) What is the main message to you today and how may you apply it to your life?
經文默想
以西結書45:13-25
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。
當地的分配提到王的地時，就給對眾王的責備所中斷（45: 9-12）；神亦繼續對王作出以下的吩咐：
45:13-17—當獻的（原文是舉）祭—摩西律法沒有定規要求百姓作任何的獻祭，除了是與首生的、初熟果子和什一奉獻有關方面的：
(1) 這裡當獻的三類：
a. 穀類(大、小麥) ：所獻的用什麼比例？(45:13)
b. 油：所獻的用什麼比例？(45:14)
c. 羊羔：所獻的用什麼比例？(45:15a)
(2) 這些要來獻什麼祭？（45:15b）
(3) 為何現在要作強行獻上的安排？
(4) 王在這事上的本分是什麼？（45:16-17）
(5) 獻這些祭的原委是什麼？（45:17）
45:18-25—舉國的節期
(6) 獻贖罪祭（45:18-20）
a. 所定的是那兩個日子？（45:18, 20）
b. 這兩次獻祭的目的分別是什麼？（45:18b, 20b）
c. 正月初一潔淨聖所的祭（45:18）
i. 要獻上什麼？
ii. 祭牲的血該怎樣處理？（45:19）
d. 正月初七為殿贖罪的祭（45:20）
i. 要獻上什麼？
ii. 這獻祭的原委讓我們對「千禧年」有什麼認識？
(7) 定每年兩次的節期（45:21-25）
a. 逾越節（45:21-24）
i. 是在那時要守的？（45:21；見民28:16）
ii. 第一日要獻上什麼？由誰獻上的？（45:22; 見出12:3）
iii. 這節期有多長？(45:21；見民28:17）
iv. 這七天還要預備什麼作
1. 燔祭？（45:23a）
2. 贖罪祭？（45:23b）
3. 素祭？（45:24）
v. 這些規條與摩西律法有什麼不同之處？（見民28:19-22）
vi. 這分別有什麼重要意識？
b. 住棚節（45:25）
i. 王要預備什麼來守這節期？
ii. 這節期原是住棚節的日子（見利23:39-44; 申16:13,16）:
1. 為何現在不這樣稱呼？
2. 所獻的祭物和規條與摩西律法的分別有什麼重要意識？
(8) 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？
Meditative Reflection
Christ, the Lamb of God
“In the first month on the fourteenth day you are to observe the Passover, a festival lasting seven days, during which you shall eat bread made without yeast.” (Ezek. 45:21)
Ezekiel obviously knows the Mosaic Law very well, and yet in his oracle he faithfully records rules and regulations concerning religious festivals that are totally different in requirements in that
“Ezekiel only mentions the two yearly feasts of seven days in the first and seventh months, and omits not only the Pentecost, or feast of weeks, but also the day of trumpets, on the first of the seventh month, and the day of atonement on the tenth; from which we must infer that the Israeli of the future would keep only the two first named of all the yearly feasts. The correctness of this conclusion is placed beyond the reach of doubt by the fact that he practically transfers the feasts of the day of trumpets and of the day of atonement, which were preparatory to the feast of tabernacles, to the first month, by the appointment of special sin-offerings for the first and seventh days of that month (vv. 18-20), and of a sin-offering on the day of the paschal meal (v. 22). This essentially transforms the idea which lies at the foundation of the cycle of Mosaic feasts…” (K&D, Ezekiel, 429)
Daniel Block has this explanation concerning this transformation of idea:
“Like the original Passover (Exod. 12-13), Ezekiel’s celebration has inaugural significance. Through this celebration the nation of Israel becomes the people of God. Whereas the function of the original Passover sacrifice was apotropaic (to ward off Yahweh), however, Ezekiel’s is purgative (purifying). Like the rest of this prophet’s Torah, the cult of the new order is preoccupied with holiness: maintaining the sanctity of the temple (v. 20) and of the worshiper (v. 22). Before the rituals can be performed, viz., before the new spiritual relationship between Yahweh and His people can be celebrated, the defilement of the building and the people must be purged. Through the Passover celebration, the temple complex becomes sacred space and the Israelites become a holy people. In this newly constituted theocracy the role of the nasi (the prince) is pivotal. As the patron and guardian of cult, he bears the responsibility for the sanctification of the temple and the nation…” (NICOT, Ezekiel, 667)
Irrespective of the mystery surrounding the need for such sacrifices in the Millennium, such a transformation is in fact made clear at out set by substituting the unblemished lamb of Passover to a bull for its celebration for the simple reason that Jesus Christ has become the Lamb of God that takes away the sin of the world (Jn. 1:29), making “these millennial offerings…not efficacious…only memorials” (Alexander, 154)
靈修默想小篇
基督是神的羔羊
「正月十四日，你們要守逾越節，守節七日，要吃無酵餅。當日，王要為自己和國內的眾民預備一隻公牛做贖罪祭。」(結45:21、22)
以西結當然熟悉摩西的律法，但他卻忠心的把異象所見、所聽與摩西律法所規定的節期的條例相違的一一記錄下來，包括下面所提的：
“以西結只提到兩個每年要守的節期，都是七天的。一個是在正月、另一個是在第七個月，而不提住棚節和七七節的名稱，也不提七月初一的吹角節和七月十日的贖罪日。這樣看來，將來以色列人每年要守的只是上述兩個節期了。當我們看到以西結基本上把吹角節和贖罪日—這兩個住棚節的預備節—轉調到正月第一和第七日所定的贖罪祭（45:18-20），和逾越節那日的贖罪祭（45:22），我們這個結論就更確實了。這基本上把摩西所定的節期的循環基礎的意義全然更改了……”（K&D, Ezekiel, 249）
解經家Daniel Block就更清楚解釋到這意義的更改：
“像原本的逾越節（出12-13），以西結的節期是具有更新開始的重要意義。藉著這節期，以色列成為神的子民。那原本的逾越節獻祭是屬驅災性的（免卻耶和華的忿怒），但以西結的是屬清潔（使成聖）的。像這先知所宣告的其他律法，這新現象的禮儀是絕對以聖潔為先—聖殿的聖潔（45:20），以及敬拜者的聖潔（45:22）。在這一切的禮儀能發生之前—即耶和華與祂的子民這新的屬靈關係的彰顯前—那建築物和人的玷污必先被除去。藉著守逾越節，（現在）那聖殿所在之地成為聖地，以色列人也成為聖民。在這新的神治國度，那為王的位份是舉足輕重的。作為這敬拜的守護和主動者，他承擔了聖殿和國度成聖的責任……”（NICOT, Ezekiel, 667）
故此，雖然我們尚未能明白這千禧年中種種獻祭的需要，這意義的更新其實藉著删除了要獻上逾越節羔羊的條例，已清楚的顯示基督耶穌確是那神的羔羊，除去世人罪孽的（約1:29）。因此，“千禧年的獻祭，是無功效性，只屬記念性” 了。（Alexander, 154）