This week, we shall complete the study of the book of Ezekiel in the Old Testament and begin the study of the book of Haggai. Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
The instructions to worship in the Millennium Temple continue:
46:1-8—The Sabbaths and the New Moons
(1) The gate to be shut on six working days (vv. 1-2):
a. Is it the inner or outer East Gate? (see 44:1)
b. When will it be opened? (v. 1)
c. Who presides at these celebrations?
d. Who presents the offerings?
(2) The sacrifices (v. 4-8)—the people are to worship at the entrance of that gateway (i.e. in the outer court area):
a. What animals are to be offered as sacrifice for the Sabbath? (v. 4)
b. What grain offerings are to accompany these sacrifices? (v. 5: an ephah is about 22 liters and a hin is about 4 liters)
c. What does the Law Moses stipulate in this respect? (Num. 28:9)
d. What animals are to be offered for the New Moon? (v. 6)
e. What grain offerings are to accompany these sacrifices? (v. 7)
f. What does the Law Moses stipulate in this respect? (Num. 28:11-14)
g. Which entrance and exit (into and out of the inner court) should the prince use? (v. 8)
h. What might the spiritual significance of these regulations concerning Sabbaths and New Moons?
(3) Gate-use regulations of the outer court (vv. 9-10)
a. What is the rule imposed for the people for the use of the outer gates? (v. 9)
b. Why is it necessary to make this regulation during the Millennium?
c. What about the prince? (v. 10; see note below)
d. What might be the purpose of this regulation?
46:11-12—Other Festivals and Appointed Feasts
(4) What are the only festivals and appointed feasts mentioned in the Millennium? (45: 18-25)
(5) What instructions are being repeated here in v. 11?
(6) Since these festivals and feasts are in addition to the Sabbaths and New Moons:
a. Which (inner) gate should the prince use? (v. 12)
b. What will happen after the prince leaves?
c. What might be the spiritual significance of this regulation?
46:13-15—Daily Offerings
(7) What animal sacrifice is to be used for daily offering? (v. 13)
(8) What does the accompanying grain offering consist of? (v. 14)
(9) Why does the Lord specify that the “presenting of this grain offering to the Lord is a lasting ordinance?
(10) What is the main message to you today and how may you apply it to your life?
Note: “The difference between the princes and the people, with regard to the visiting of the temple upon Sabbath and new moons, consisted chiefly in this, the prince could enter by the outer east gate and proceed as far as the posts of the middle (inner) gate, and there worship upon the threshold of the gate, whereas the people were only allowed to come into the outer court through the outer north and south gates, and could only proceed to the front of the middle (inner) gate…the entrance and exit of the prince in the midst of the people (v. 10) apply to the great yearly feasts alone.” (K&D, 430-1)
本週我們會完成研讀舊約以西結書，並開始研讀哈該書。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。
神繼續為這千禧年聖殿的敬拜作出定規：
46:1-8—安息日與月朔
(1) 六日要關閉殿門（46:1-2）:
a. 這是指朝東的外院門還是內院門？（參44:1）
b. 何時才能敞開？(46:1)
c. 誰主持這時的敬拜？
d. 誰把祭物獻上？
(2) 所獻的祭物(46:3-8) —百姓在門口敬拜（即在外院）
a. 安息日獻的祭牲包括什麼？（46:4）
b. 同獻的素祭包括什麼？（46:5; 一伊法約22公升；一欣約4公升）
c. 摩西律法原本規定獻上的要包括什麼？（民28:9）
d. 月朔獻的祭牲包括什麼？（46:6）
e. 同獻的素祭包括什麼？（46:7）
f. 摩西律法原本規定獻上的要包括什麼？（民28:11-14）
g. 在安息日和月朔，王必須用那門進出？(46:8)
h. 以上一切的規條的重點是什麼？
(3) 外院門的使用條例（46:9-10）
a. 百姓進出外院的條例是什麼？(46:9)
b. 為何在千禧年要定立這樣的條例？
c. 王又如何？（46:10; 參下註）
d. 這條例的原委是什麼？
46:11-12—其他節日與聖會
(4) 為這（千禧年）定立每年的節期只有那些？（見45:18-25）
(5) 這裡重複什麼規條？(46:11)
(6) 這些既是在安息日和月朔以外的節期：
a. 要為王打開（內院）那道門？(46:12)
b. 王離去後又如何？
c. 這樣的定規有什麼重要意義？
46:13-15—每日的獻祭
(7) 每日的獻祭所獻的祭牲包括什麼？(46:13)
(8) 同獻的素祭包括什麼？（46:14）
(9) 為何特稱之為「常獻的燔祭」（不能停止之意）？（46:15）
(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：“有關王與百姓到聖殿的敬拜的條例的分別，是王必須從外院朝東的門進殿，直到內院門檻的地方，在那裡敬拜神；而百姓只能從外院朝北或南的門進出，直到內院的門口……王也要與百姓一同進出的條例只適用於安息日與月朔。” （K&D, 430-1）
“The presenting of this grain offering to the Lord is a lasting ordinance.” (Ezek. 46:14)
We have noticed in the previous chapter that only two yearly festivals are stipulated to be kept during this “Millennium” period, and when it comes to the monthly (New Moon), the weekly (Sabbath) and daily sacrifices, the Lord gives a totally different set of stipulation from the Mosaic Law.
Apart from the numbers of animals and the quantities of grains to be offered are very different for all of them (compare Num. 28:9, 11-14 & 3-4 to Ezek. 46:4-5, 6-7 & 13-14), there is no mention of the drink offering for the New Moon and the daily sacrifices. The latter is now only to be performed in the morning, not in the evening.
This bold challenge to the Mosaic cultic laws signifies clearly the arrival of a completely new era not only in the history of Israel, but a brand new relationship with them and their God. However, in this new relationship, during this (Millennial) era, Daniel Block insightfully observes that
“On the one hand, it reaffirms that Yahweh will not become common or familiar even with His people. Enthroned in His glory, He resides inside His temple, where only those whom He authorizes may enter. Neither people nor prince may view Him directly; they may not even enter the inner court. The degrees of holiness inherent in sacred spaces are reflected in concentric walls of accessibility. But the glorious fact remains: in His grace Yahweh not only invited the worship of mortals; He reveals to them activities that guarantee acceptance with Him and appoints officials whom he will receive on their behalf. The alienation of the distant past is over. Ezekiel’s vision of daily, weekly and monthly rituals proclaims the continuing grace of a deity at peace with His people.” (NICOT, Ezekiel, 677)
If Block’s observation is correct (and I do believe so), then Ezekiel’s vision is still, in terms of the arrival of the New Jerusalem, a “not-yet” event and it does reinforce the belief in the “Millennium” before the actual arrival of the New Heaven and the New Earth.
「這素祭要常獻於耶和華為永遠的定例。」(結46:14)
從上一章的記載，我們曉得在「千禧年」期，只定了兩個每年要守的節期；至於每月（即月朔）、每周（即安息日）和每日要守的，以西結從神所得的定規是與摩西律法的規條有所不同的。
除了所規定要獻上的祭牲和素祭的數量甚為不同外（見民28:9, 11-14, 3-4 ），以西結書沒有提到在月朔和每日獻的祭中要獻上奠祭（見結46:4-5, 6-7, 13-14）；而且每日的獻祭沒有提到晚祭。
這樣明顯與摩西律法的分別，清楚表示一個全新的歷史要臨到以色列，也顯示他們與這些聖節和神有全新的關係。解經家Daniel Block就在這千禧年全新的關係作出以下的觀察：
“一方面，這（仍）顯示耶和華與世俗人有別，甚至屬祂的百姓。祂在榮光中坐在聖殿的寶座上，只有祂特別允許的才能進去。百姓與王都不能直接仰視，也不能進到內院。聖所的至聖，從被四面的圍牆反映出來。但那榮耀的事實仍在：在祂的恩典中，耶和華不但邀請人來敬拜祂，更藉著把聖殿內的禮儀和所指派施禮的人，表示對他們的接納。昔日的隔絕已成過去。以西結異象中的每日、每周、每月的獻祭顯出這位神在祂不斷的恩典中，是與祂的子民和好了。” (NICOT, Ezekiel, 677)
若Block的觀察是對的話(我同意他的見解)，這是說以西結異象顯示，那將臨的「新耶路撒冷」在千禧年時尚未臨到。這也給我們顯示，在新天新地來臨之前，確有「千禧年」的時期。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
46:16-18—The Prince and His Inheritance
(1) What will happen to the gift of land to the prince’s sons out of his inheritance? (v. 16; see item P on the chart of Day 286)
(2) What will happen to the gift of land to his servants out of his inheritance? (v. 17)
(3) What prohibition is made against the prince in v.18?
(4) How does such a provision (which is in tune with the provisions of the Year of Jubilee in Lev. 25) serve to prevent perpetual poverty?
(5) What is the message to Ezekiel’s immediate audience, the exiles?
46:19-24—The Place for Cooking in the Temple —the resumption of the temple tour (as if to tie up loose ends)
(6) Where are the sacred rooms that are shown to Ezekiel? (v. 19; see item F on the chart of the Temple Compound in Day 278)
(7) What is the purpose of providing such a place for the priests to cook and bake (for their own consumption)? (v. 20; see note below)
(8) What additional rooms are shown to Ezekiel? (vv. 21-23; see item K on the chart)
(9) What are they used for? (v. 24)
(10) What is the main message to you today and how may you apply it to your life?
Note: the avoidance of consecrating the people is for the benefit of the people, lest they get consecrated by mistake and face death because of not keeping the laws of the consecrated. It also points to God’s emphasis on the difference between the consecrated and the common which highlights the return to complete holiness of the temple.
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。
46:16-18—王與產業：
(1) 王賜兒子產業的條例是什麼？(46:16; 參第286日的圖表)
(2) 王賜臣僕產業的條例有什麼不同？(46:17)
(3) 這樣亦為王的產業定下什麼禁例？(46:18)
(4) 這禁例（與利25之禧年條例的精神相同）如何防止永久的貧瘠？
(5) 這些條例對以西結時被擄的聽眾有什麼信息？
46:19-24 —聖殿內煑食的規條—使者繼續引領先知到聖殿之遊最後的地方
(6) 這聖屋是在什麼地方？（46:19; 見第278日聖殿圖表之F）
(7) 為何要規定祭司（為自己）煑祭肉？(46:20；參下註)
(8) 使者繼續帶先知到那裡？（46:21-23; 見聖殿圖表之K）
(9) 這些房子是作什麼用的？(46:24)
(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：免使民為聖是為民的好處，因為不知不覺地因接觸聖物而成聖時，卻仍行俗（不潔）的事，會招至死亡的。這規條亦同時表明神要這新殿完全保持全然成聖的必需。
“The prince must not take any of the inheritance of the people, driving them off their property. He is to give his sons their inheritance out of his own property, so that none of my people will be separated from his property.” (Ezek. 46:18)
Allow me to quote from Block’s insight into the Millennial prince as follows:
“Whether or not Ezekiel envisions this nasi (the prince) as a messianic figure, the realism of this portrait is remarkable. As patron of the cult the prince enjoys a privileged position, but he stands in the shadow of the priesthood, barred from the inner court and subject to clearly defined restrictions. Furthermore, like the rulers of Israel in the past, he is (or, appears to be, italics mine) vulnerable to temptations of self-aggrandizement, and ever in danger of exploiting his office at the expense his subjects. In regulating the activity of the nasi, this fragment reminds those who occupy positions of leadership in the community of faith that theirs is a service vocation, not a profession of privilege. Responsible leaders exercise authority within the bounds set by God, resisting the temptation to use the office for personal advantage and mindful of the rights of the inferiors. After all, the call to leadership is a gift of God, to be used for the benefit of all his people. At the same time, this legislation places firm strictures on other classes among the nobility…since they would stand to gain the most from a king’s sweeping powers to confiscate and redistribute land. In Ezekiel’s plan Israel is reconstituted a nation of free citizens, all of whom have equal rights regarding the ownership and occupation of land.” (NICOT, Ezekiel, 681)
「王不可奪取民的產業，以致驅逐他們離開所承受的。他要從自己的地業中，將產業賜給他兒子，免得我的民分散，各人離開所承受的。」(結46:18)
容許我與你們分享解經家Daniel Block對「千禧年」的王的見解：
“不論以西結異象中的王是彌賽亞與否，這裡對「他」的真確形述是很特別的。「他」是聖殿中的敬拜的主持，並享有特權；但同時是仍在祭司的影子之下，不能進到內院，也有其他明顯的限制。而且，像以色列以前的王一樣，（似乎）是可以被引誘陷入自我尊貴，甚至落入弄權欺壓百姓的危險。在加以管制王的權力時，這裡的規條提醒那些在信仰群體中作領袖的，他們的位份是服侍的呼召，不是有特權的專業。有責任感的領袖要在神所定的界限中施行權責，拒絕利用地位肥己的試探，要尊重權下的人的權益。至終，作領袖是神的恩賜，是為祂百姓的益處而立的。同時，這些規條為其他有尊位的人定下清楚的權限……因為他們能因王的絕對公充和重新分配地的權力而得利。在以西結的系統中，以色列人都享有自由、有同一擁有和居住田地的權利。” （NICOT, Ezekiel, 681）
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
Upon the end of the tour of the new temple and the receiving of the new code of law concerning the worship to be rendered to God in it, Ezekiel is now shown a most spectacular sight — a life-giving stream of river flowing out of the temple.
47:1-7—The Vision Itself
(1) Irrespective of what v. 1 really means (and scholars try very hard to determine what the “right side” really means—NIV translates it as the “south side”):
a. Where does the angelic messenger lead Ezekiel to look at this spectacle? (v. 2a)
b. Where does the water start flowing out from the temple? (v. 2b)
(2) The temple is sitting on a mountain and thus water flows downward from it (vv. 3-5)
a. Stage 1: how deep is the water being measured and how long is the stream? (v. 3)
b. Stage 2: how long and deep is the water now? (v. 4a)
c. Stage 3: how long and deep is the water now? (v. 4b)
d. Stage 4: how long and deep is the water now? (v. 5)
(3) Then what does the messenger ask Ezekiel and why? (v. 6)
(4) When he is led to the bank of the river, what does Ezekiel see? (v. 7)
47:8-12—The Narration by the Angelic Messenger
(5) Where does this river eventually lead to? (v. 8; the “sea” to the east is obviously the Dead Sea)
(6) Transformation of the Dead Sea (vv. 8b-11)
a. What will happen to the salty water which has been the feature of the Dead Sea since ancient times? (v. 8b)
b. What will happen to the Dead Sea which originally could not support any life form? (vv. 9-10)
c. Can salt still be gathered or harvested from it? (v. 11)
(7) Trees along its banks (v.12)
a. What kinds of trees will grow along its banks?
b. What are the fruits for?
c. What function do the leaves of the tree yield?
d. What does the messenger attribute such a phenomenon to?
(8) How has the spiritual reality of this vision been fulfilled in Jesus Christ? (Jn. 7:37-39)
(9) Please turn to Revelation 22:1-2 where the Apostle John sees in his vision also a river in the New Jerusalem.
a. What is the river called?
b. Where does it originate from?
c. What kind of tree stands on each side of the river?
d. How often do the trees of life produce fruits?
e. By definition, what should be the function of the fruits of the tree of life?
f. What function do the leaves of the tree of life yield?
(10) What are the main differences between the two visions?
(11) What then is the main message of the vision of Ezekiel?
(12) 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。
以西結看完新殿的各房間和設計，並從神領受了在這新殿敬拜各樣的吩咐後，現在被天使帶回到殿門，看到極壯觀的一幕異象—有活水從殿流出：
47:1-7—異象本身
(1) 第1節所形容的方位是較難明的（解經家對「右邊」各有不同見解），但讓我們知道：
a. 先知是在殿外那處見水流出殿外的？(47:2a)
b. 水是從那處流出殿外？(47:2b)
(2) 相信殿是位於山上的，故水是往下流（47:3-5）：
a. 第一次量度：水有多長、多深？(47:3)
b. 第二次量度：水有多長、多深？(47:4a)
c. 第三次量度：水有多長、多深？(47:4b)
d. 第四次量度：水有多長、多深？(47:5)
(3) 目睹這情景，使者怎樣問先知？為什麼？（47:6；有解經家譯為“你看見了嗎！”）
(4) 回到河邊時，先知看見什麼？(47:7)
47:8-12—使者的解釋
(5) 這水最後流到那裡？(47:8; “鹽海” 即“死海”)
(6) 死海的更新（47:8b-11）
a. 自古以來以極高鹽度見稱的死海水，現在變成怎樣？(47:8b)
b. 不能使生物生長的死水現在變為甜水後，帶來海中什麼改變？（47:9-10）
c. 尚有鹽地在其中嗎？(47:11)
(7) 兩岸的樹（47:12）
a. 兩岸生長著什麼樹？
b. 其果子有什麼用處？
c. 其葉子有什麼用處？
d. 按使者所言，這水之能夠產生這樣作用，原因何在？
(8) 這水的異象怎樣應驗在基督耶穌身上？（約7:37-39）
(9) 請翻到啟示錄22:1-2，看看使徒約翰在異象中所見新聖城耶路撒冷的河：
a. 那河被稱為什麼？
b. 水源出自那裡？
c. 兩岸有什麼樹？
d. 這些生命樹多久才結果？
e. 既稱為生命樹，這些果子該有什麼用處？
f. 其葉子有什麼用處？
(10) 以西結所見河水的異象與約翰所見的有什麼主要分別？
(11) 既是如此，以西結所見的異象有什麼信息？
(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？
“...because the water from the sanctuary flows to them.” (Ezek. 47:12)
The vision of the water flowing out from Ezekiel’s temple is a spectacular one in that what appears to be water trickling out of the temple has soon turned into a river too deep to cross. But more than that, wherever the river passes, stale water becomes fresh, lifeless Dead Sea has turned into life-giving water that spawns large numbers and fish and trees along its banks bear fruit and leaves that would not fail or wither, with the latter yielding the power of healing. No wonder at the sight of this miracle, even the angelic messenger said in awe to Ezekiel, “Son of man, do you see this?” (47:6)
Irrespective of whether this vision will literally be fulfilled in the Millennium, its spiritual reality is of far greater importance and has already been fulfilled in Christ Jesus as He loudly speaks of its fulfillment at the feast of Tabernacle:
“On the last and greatest day of the festival, Jesus stood and said in a loud voice, ‘Let anyone who is thirsty come to me and drink. Whoever believes in me, as Scripture has said, rivers of living water will flow from within them.’ By this He meant the Spirit, whom those who believed in Him were later to receive. Up to that time the Spirit had not been given, since Jesus had not yet been glorified” (Jn. 7:37-39).
More than that, the power of this Living Water has indeed also manifested in the healing of the land as testified in recent years in places like Fiji:
“Thousands have been saved since the nation’s late president Josefa Lloilo commissioned a revival torch that has since been carried into every town and island group. Former cannibals have repented…Former firewalkers have repented of their attachment to dark spirits. Idol worshippers have broken their hand-fashioned deities and burned them in communal bonfires. Miracles upon the land are everywhere: trees that never stop bearing fruit. Poisoned rivers that instantly turn pure. Bleached reefs that return to vibrant life and color. And so much more!” (George Otis. Jr.—see Sentinel Groups’ documentary video on Fiji).
「在河這邊與那邊的岸上必生長各類的樹木，其果可做食物，葉子不枯乾，果子不斷絕。每月必結新果子，因為這水是從聖所流出來的。」(結47:12)
以西結所見從聖殿流出河水的異象甚是希奇。這水初時是小量的由聖殿流出，卻迅速的變成一條不可趟過的河。不但如此，河水所到之處，能使死水變為活水，使死海變成生物生長之處，充滿極多的魚；兩岸更長滿每月結新果的樹、其葉子更能治病。無怪，在目睹這希奇的異象時，連這天上的使者都不禁對以西結說： “人子阿，你看見了嗎！”（47:6/NIV）
不論這異象是該按字面的意思來解釋與否，這裡所顯示的屬靈真理確是重要的，而且在基督耶穌身上已應驗了。因此，祂在住棚節節期的末日，就是最大之日子，大聲的宣告：
“耶穌站著高聲說：「人若渴了，可以到我這裡來喝！ 信我的人就如經上所說，從他腹中要流出活水的江河來。」 耶穌這話是指著信祂之人要受聖靈說的。那時還沒有賜下聖靈來，因為耶穌尚未得著榮耀。” （約7:37-39）
不但如此，這流出的活水確能醫治曾被咒詛的地土。近年菲濟群島是最佳的見證：
“自從已故的總統Josefa Lloilo 下令把復興的火炬帶到群島的每個地區，以千計的人得救；以前屬「食人族」者悔改……以前經火（的巫師）悔改不再與邪靈有關、拜偶像的公開焚燒偶像。土地的神蹟在各地出現：樹是不停的結果。有毒的江河立時得潔淨。礁石重現色彩和生命……還有更多的神蹟奇事！” (George Otis, Jr.的報導—可參Sentinel Group有關菲濟群島的錄影帶)
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
After the vision of the Living Water that flows from the sanctuary, Ezekiel is commanded to divide the land for the 12 tribes of Israel who have returned:
(1) At the time of this prophecy:
a. What has happened to Israel as a whole?
b. How do the people feel about their situation? (see 37:11)
c. What does the vision of the Living Water mean to them?
d. What does this division of land signify to them?
(2) Why does Joseph receive two portions? (Gen. 48:5; 1 Chr. 5:1 & Jos. 16:4)
(3) Under the previous division instructed by Moses (Num. 34:13)
a. What was the basis used for the division?
b. What is the basis used for this division? (v. 14a)
c. What does this signify?
(4) How important is it that the Lord the land is now divided (in this Millennial period) to the people of Israel? (v. 14b)
(5) The boundaries of the land to be divided (vv. 15-20; see chart at the end of Day 286)
a. The northern border (vv. 15-17; see note below):
i. It is worth noting that “Only twice in Israel’s history did the political borders of Israel extend as far north as Lebo-Hamath: under David (1 Ki. 8:1-12, 65) and under Jeroboam II (2 Ki. 14:25)” (NICOT, 715-6): what then does the inclusion of Lebo Hamath in the northern boundary signify?
b. The eastern border (v. 18; see the more defined eastern border in Numbers 34: 10-12). The following is worth-noting:
i. The eastern border begins naturally where the northern boundary has left off—the border between Mount Hauran and Damascus;
ii. The southern limit is fixed at Tamar which is some 20 miles southwest of the Dead Sea;
iii. The former Transjordan regions occupied by the two-and-a-half tribes are excluded—presumably never recognized as part the Promised Land. Some scholars opine that land beyond the “Holy Land” are considered unclean: what do you think?
c. The southern border (v. 19)
i. It is basically the same as the more detailed boundary described in Numbers 34:3-5.
d. The western border (v. 20)
i. It is also basically the same as that described by Moses in Numbers 34:6
(6) Land for the aliens (vv. 21-23)—in a complete breakaway from the land allotment by Moses, resident aliens are given the same right of land-ownership:
a. What does this change signify?
b. How does this reflect the fulfillment of the prophecy of Isaiah 56:3-8?
c. How is this spiritual reality realized in the gospel of Jesus Christ? (Gal. 3:26-29)
(7) What is the message to you today and how may you apply it to your life?
Note : It is important to note that “none of the places named in this list can be identified with certainty” (NICOT, 712), but it is generally believed to be in line with the northern border described by Moses in Numbers 34:7-9.
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。
繼這「活水」的異象後，神就吩咐以西結把地分給以色列十二支派：：
(1) 在發出這分地的吩咐時：
a. 以色列已遭遇到什麼命運？
b. 以色列人對國難有什麼回應？（見37:11）
c. 既是這樣，這「活水」的異象對他們該產生什麼影響？
d. 現在這分地的吩咐對他們有什麼意義？
(2) 為何約瑟要得兩分？（見創48:5；代上5:1；書16:4）
(3) 按摩西以前分地的情形（民34:13）
a. 分地的方法是怎樣的？
b. 現在這裡分地的方法是怎樣的？(47:14a)
c. 這表明了什麼？
(4) 在這千禧年的時候，再次分地給以色列人有什麼重要性？(47:14b)
(5) 以色列的地界（47:15-20；請參閱第286日的圖表）
a. 北界（47:15-17；見下註）
i. 值得留意的是，“在以色列的歷史中，其北界包括了哈馬：一次是在大衛的時代（王上8:65）、另一次是約阿施兒子耶羅波安作以色列王的時候（王下14:25）” （NICOT）：既是如此，現在把哈馬列入地界是顯明什麼呢？
b. 東界（47:18; 民34:10-12的記載更詳盡）。值得留意的包括：
i. 東界自然順沿北界的東西而下—即浩蘭和大馬色之間開始；
ii. 東界的南端是他瑪，即死海西城20哩外的城市；
iii. 以前兩支派半所在的約但河東之地（稱為泛約但）並沒有包括在地界之內—表示從未被神看為應許地的一部份—即非「聖地」也！
c. 南界（47:19）民數記34:3-5有較詳細的記載；
d. 西界（47:20）與摩西在民數記34:6所記載相同。
(6) 寄居的外人得地（47:21-23）—與摩西分地絕然不同之處是在乎在民中寄居的外人竟也得地的分配：
a. 這改變表明什麼重要真理？
b. 這改變怎樣使以賽亞書56: 3-8的預言得應驗？
c. 這改變如何在基督裡得應驗？（參加3:26-29）
(7) 今天你得到的提醒是什麼？你會怎樣應用在你的生命中？
註：我們需要知道“這裡所提到的地名都是不能確定、鑒定的” （NICOT, 712），但一般而言與民數記34:7-9摩西所言的相同。
“You are to allot it as an inheritance for yourselves and for the aliens who have settled among you and who have children. You are to consider them as native born Israelites.” (Ezek. 47:22)
The instructions to Ezekiel to divide the land among the twelve tribes of Israel are quite remarkable in that they speak of their equality in Christ. Although the land apportionment appears to favor those tribes born of the two wives of Jacob, having their allotted lands close to the sacred land, they all appear to receive an “equal” portion, irrespective of their population or past history. However, amazingly such a principle of equality will be accorded even to the resident aliens in the midst. They are to be treated a “native-born Israelites” to the point that they are also allotted land as their inheritance.
For sure,
“The law of Moses had already repeatedly urged upon the Israelites affectionate treatment of them, and in Lev. 19:34 the command is given to treat them like natives in this respect, and to love them. But the full right of citizenship was not thereby conceded to them, so that they could also acquire property in land. The land was given to the Israelites alone for a hereditary possession. Foreigners could only be incorporated into the congregation of Israel under the limitations laid down in Deut. 23:2-9, by the reception of circumcision. But in the future distribution of the land, on the contrary, the (aliens) were to receive hereditary property like native-born Israelites; and in this respect no difference was to exist between the members of the people of God born of Abraham's seed and those born of the heathen” (K&D, 444).
This principle of equality that extends to the Gentiles, no doubt, portrays the spiritual reality that has been accomplished by the death and resurrection of Jesus Christ as the Apostle Paul explains concerning the former division between Jews and Gentiles:
“For He (Jesus Christ) Himself is our peace, who has made the two groups one and has destroyed the barrier, the dividing wall of hostility, by setting aside in His flesh the law with its commands and regulations. His purpose was to create in Himself one new man out of the two, thus making peace, and in one body to reconcile both of them to God through the cross, by which He put to death their hostility. He came and preached peace to you who were far away and peace to those who were near. For through Him we both have access to the Father by one Spirit.” (Eph. 2:14-18)
「要拈鬮分這地為業，歸於自己和你們中間寄居的外人，就是在你們中間生養兒女的外人。你們要看他們如同以色列人中所生的一樣，他們在以色列支派中要與你們同得地業。」(結47:22)
以西結在神的默示中得到分地的吩咐，內容甚具突破性，因為這是預言在基督裡猶太人和外邦人成為一體的真理。首先，在分配地給十二支派時，雖然雅各正室的後裔支派似得靠近聖所的地，但每一支派與前所得的不同，現在是「彼此均分」的。更希奇的是，現在連他們中間寄居的外邦人也得分地—他們被看為如同「土生」的以色列人而「同得地業」。
是的，“摩西的律法已敦促以色列人要善待外邦的寄居者；在利未記19:34吩咐要看他們如本地人一樣，並要愛他們如己，但卻沒有給予他們所有的公民權，以致他們沒有買賣地的權利。地是以色列人獨有的權利。外邦人能被接納成為以色列的會眾是有限制的(見申23:29)—也是要藉著接受割禮的。但將來地的分配就不同了：他們要像土生的以色列人一樣，同得地為基業，因而那些肉身為亞伯拉罕後裔的，與外邦人所生的，都是神的子民，再無分別了。”(K&D, 444)
這給予外邦人平等的看待，不可置疑，是預指基督耶穌死而復活要成就的。就如使徒保羅就猶太人和外邦人在基督成為一體所見證的：
“因祂使我們和睦，將兩下合而為一，拆毀了中間隔斷的牆， 而且以自己的身體廢掉冤仇，就是那記在律法上的規條，為要將兩下藉著自己造成一個新人，如此便成就了和睦。 既在十字架上滅了冤仇，便藉這十字架，使兩下歸為一體，與神和好了。 並且來傳和平的福音給你們遠處的人，也給那近處的人； 因為我們兩下藉著祂被一個聖靈所感，得以進到父面前。” (弗2:14-18)
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
After giving the general principles concerning land division, now Ezekiel is being given precise locations for each of the twelve tribes:
(1) The seven tribes north of the “Sacred Portion”(vv. 1-7) and the five tribes south of it (vv. 23-29)—when you look the chart of Day 286 which depicts the map of this new division
a. What are the main differences you might be able to observe when compared to the historical map of Israel (at the back of your Bible)? See if you can name three, including the size of each portion, the location of each tribe and the location of the sanctuary.
b. What might be the theological significance of this new map?
(2) The “Sacred Portion” (vv. 8-20)—It is basically a repetition of the instructions in 45: 1-6 except for:
a. The additional comment and instruction concerning the portion for the Levites (v. 14)
i. What is the instruction given to the Levites?
ii. What is the reason behind this instruction? (note that what the NIV translates as “the best of the land” is “first fruit” in Hebrew)
iii. How may we apply this truth today?
b. The more detailed explanation concerning the land for the city (vv. 15-20; see note below)
i. What is the size of this portion of land? (v. 15a)
ii. Where is the city center, its size and its usage? (vv. 15b-16)
iii. What is the city center surrounded by? (v. 17)
iv. That basically leaves 10,000 cubits on each side, i.e. the east and the west (vv. 18-20)
1. What will this remaining portion be used for?
2. Why is it set aside from the “sacred portion”?
(3) What is the message to you today and how may you apply it to your life?
Note: the use of the city’s land has not been spelled out too clearly by the messenger, but it appears that the city center is for the (temporary) housing of worshippers who come to worship at the temple, and the surrounding pasture land, perhaps, is meant for the sustenance of these worshippers. The larger tract of land to its east and west is clearly said for farming by the workers from the city who are likely more permanent manual laborers from various tribes of Israel who have come to serve the worshippers.
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。
以色列的地界被確定後，以西結就要為各支派分地：
(1) 七個支派位於「聖供地」之北（48:1-7），另五支派位於「聖供地」之南（48:23-29）
a. 試把這分地的地理與以色列歷史上各支派的所在（可參一般聖經的后頁）作比較：你可看出主要的分別嗎？試列出三個主要的分別，可包括各支派的所在、地的大小和與「聖供地」的距離。
b. 這新地圖有什麼重要的屬靈意味？
(2) 「聖供地」（48:8-20）—這裡除複述45: 1-6的吩咐外，對以下的供地有較多的談論：
a. 利未人的供地（48:14）
i. 就地的使用，對利未人有什麼吩咐？
ii. 這吩咐的原委是什麼？
iii. 我們今天可以怎樣應用這吩咐？
b. 俗用的城地（48:15-20；參下註）
i. 這地一共有多大？（48:15a）
ii. 市中心有多大和有什麼用處？（48:15b-16）
iii. 這城四邊被什麼圍繞著？（48: 17）
iv. 餘下是兩邊（即東、西面）各有10,000肘（48:18-20）
1. 這餘下之地是用來作什麼？
2. 為何要把這「俗地」連在「聖供地」一起？
(3) 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：這城地的用途在此沒有詳細交代。看來，市中心是為朝聖者作（臨時）居所的；郊野地似作供應朝聖者所需的農地。東西兩面較大的地是供給在城中工作（照顧朝聖者）工人種植自給所用。
“They must not sell or exchange any of it. This is the best of the land and must not pass into other hands, because it is holy to the Lord.” (Ezek. 48:14)
Although the average Levites have not occupied as important a role as the priest who could come in the presence of the Lord and minister directly in the most sacred activity within the temple, the offering of sacrifices to the Lord on behalf of the people and on their own behalf, however, like the priest, “the Lord is their inheritance” (Deut. 10:9).
While they still receive no (land) allotment like other tribes in Israel (Deut. 18:1), in the new order of the Millennium, they will be given a sizable strip of land out of the “sacred portion” (48:14), and
- This strip of land is called “the first fruit”: and
- As such it is holy to the Lord and they cannot sell and exchange any of it.
Although no one should worry about whether they will abuse their allotment, even if we interpret the division of land literally, they are under the reign of Christ in the Millennium; the message carries great significance for the exiles and for us today.
While the Levites should depend on the Lord as their inheritance and should not own any land and should draw their provisions from the Lord’s people, we understand that they had not been living as such. It is interesting to note that in the beginning portion of the accounts of the Acts of Apostles, with the temple and its administrative structure still intact, a person like Barnabas, a Levite, could be a land owner (Acts 4:36).
So the instruction in Ezekiel 48:14 is, in fact, an indictment of the sins of Levites in that they had not treated themselves and their ministry before the Lord as holy. And to us who are more than Levites but NT priests to the spiritual temple of the Lord (1 Pet. 2:5), the message is the same: we have to look upon ourselves and our ministry before the Lord as holy—totally set apart for Him as a “sacred portion” not be traded with the world.
「這地不可賣，不可換，初熟之物也不可歸於別人，因為是歸耶和華為聖的。」(結48:14)
雖然一般的利未人不能供祭司的職份，在神面前、在聖殿的內院供職，為百姓和自己，像祭司那樣的獻祭給神；但是像祭司一樣，「耶和華是他（們）的產業」(申10:9)。
在千禧年的異象中，他們仍不能像以色列其他支派一樣，有地的「平均」分配，但卻從「聖供地」得到分配（48:14），而且這些地被稱為“初熟之物(即果子)”，因而是歸耶和華為聖，不可賣，不可換。
相信在基督作王的千禧年中，我們不用掛慮利未人會否干犯這些條例，但這些規條對當時被擄的群眾和對今天的讀者有重要屬靈的提醒。
雖然摩西清楚告訴利未人要單以耶和華為他們的產業，故此不要擁有地業，就單靠神，藉著神子民所獻上的為生。事實上，他們並沒有這樣一直的遵守摩西的吩咐。在使徒時代的開始的時候，我們就讀到那身為利未人的巴拿巴是擁有自己的田地的（徒4:36）。
故比，以西結書48:14的一番話是對利未人的指控，因為他們沒有視自己和在神面前的事奉為聖。至於對今天我們這些超越利未人而作新約神靈宮的祭司的信徒(彼前2:5)，同樣需要被提醒：我們需要看自己和在神面前的事奉為聖—像「聖供地」一樣，單單分別為聖給神，不能與世俗混淆。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
Now, we have come to the close of the vision of the land division and the close of the book of Ezekiel:
48:21-22—The Portion for the Prince
The land allotted to the prince has already been briefly addressed in 45:7 and is not given a more detailed description:
(1) What are its two eastern and western limits? (v. 21; see map of Day 286 and note below)
(2) What is at its center? (v. 21)
(3) What might be the significance of its location?
48:30-35—The City’s Gates—it is helpful to read this section together with Revelation 21:12-14
(4) What are common among the two passages?
(5) What are the main differences?
(6) While the city in Revelation is the heavenly city of New Jerusalem:
a. What does the naming of both gates with names of the twelve tribes indicate?
b. What does the name of the foundations of the city with the names of the twelve apostles of the lamb indicate?
c. While Ezekiel’s city is not the eventual heavenly New Jerusalem: what does this vision of the gates of the city indicate?
d. What is the significance of naming this city, “THE LORD IS THERE”?
(7) Pause for a moment and reflect on the entire book of Ezekiel:
a. Name three things that are peculiar about this book.
b. List three main messages to you and how you may apply it to your life.
Note: the portion allotted to the prince does not appear to be a large area. According to Keil’s calculation, the width of that part of Canaan is only 11 miles of which ten miles have been assigned to the “sacred portion”, leaving only ½ mile on each side for the prince, with a breadth of roughly 3 1/3 miles, like the rest of the tribes (K&D, 450)
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。
我們現在來到這異象的結束，也是全本書的結束：
48:21-22—歸王之地—45:7已略提到王之地，現在就再詳細的談論到：
(1) 王的地的東西邊界是什麼？（48:21；參第286日的圖表和下註）
(2) 被王地所圍繞的中心是什麼？（48:21）
(3) 歸王之地的位置有什麼重要性？
48:30-35—城門—試翻到啟示錄21:12-14，與這段一起細讀：
(4) 這兩段有什麼相同之處？
(5) 其主要分別包括什麼？
(6) 啟示錄是在形容天上的新耶路撒冷：
a. 兩處同樣把城門按各支派命名：何解？
b. 啟示錄那城的十二根基就加上「羔羊十二使徒的名字」：這是什麼意思？
c. 以西結異象的城固然非新耶路撒冷，這城門的異象有什麼意義？
d. 這城從此以後必稱為「耶和華的所在/the Lord is There」，有什麼重要意義？
(7) 在讀完這書的時候，讓我們稍為停下來思想：
a. 試列出這書三個突出之處。
b. 亦列出這書三個主要信息。
(8) 你可以怎樣應用這些提醒在你的生命中？
註：歸王之地似乎不大。按解經家Keil的計算，這段迦南地的闊度只不過約11哩，10哩已屬「聖供地」，故只餘在東西兩面各半哩歸為王地；其寬度（即南至北）也像各支派一樣只有3又 1/3哩！(K&D, 450)
“And the name of the city from that time on will be: ‘THE LORD IS THERE.” (Ezek. 48:35)
The presenting of sacrifices at the new (Millennium) temple, though certainly not efficacious, but memorial only (Alexander, 154), still leaves one with the question whether the Ezekiel’s temple and all its regulations are literal or spiritually metaphorical only.
Given the total lack of clear distinction between the “thousand-year” period (of Rev. 20:4-6) and the New Heavenly Jerusalem (of Rev. 21:10ff) in the OT prophecies (Isa. 65 is a case in point), I opine that we should humble ourselves and admit that there are many things concerning the Ezekiel’s temple and the Millennium that we do not understand.
The Apostle Paul does remind us that “we know in part and we prophesy in part, but when the perfection comes, the imperfect disappears…Now we see but a poor reflection as in a mirror; then we shall see fact to face. Now I know in part; then I shall know fully, even as I am fully known.” (1 Cor. 13:9-10, 12)
One has to admit that there is also a total lack of clear distinction between the first and second coming of Christ in OT prophecies. Before Christ’s incarnation, even the brightest and godliest rabbi would not be able to paint a picture of Christ’s first coming in the person of Jesus Christ, having to spend the first thirty years in obscurity, only to minister publicly for three years and then having to die and be resurrected and ascend to heaven without establishing His Kingdom on earth, at least for some 2,000 years now. But when Christ came in the flesh, all of a sudden, all these OT prophecies concerning His first coming now make perfect sense.
Such, I believe, will be the case concerning the “thousand-year” reign of Christ and the Ezekiel’s temple and all its puzzling regulations.
The thing we know for sure is that Christ will come again and “the dwelling of God is with men and He will live with them. They will be His people and God Himself will be with them and be their God” (Rev. 21:3). Such is the realization of the essence Ezekiel 48:35b: “The LORD IS THERE.”
「從此以後，這城的名字必稱為『耶和華的所在』。」(結48:35)
雖然我們相信在千禧年的殿中的獻祭，只屬記念性，而不是功效性的（Alexander, 154），這仍叫我們不敢肯定以西結異象中的聖殿和其中的獻祭，是喻意或是實物。
在舊約的預言中，我們實在找不到對啟示錄20:4-6所論到的那“一千年”，與那“新耶路撒冷”（啟21:10ff）降臨的時候清楚的劃分（賽65是最好的例證）。故此，我認為我們該謙卑下來，承認我們對以西結異象中所顯示的聖殿和這段千禧年中的事件，是有很多不能解釋或明白的地方。
使徒保羅對聖經中這些的預言曾說：“我們現在所知道的有限，先知所講的也有限； 等那完全的來到，這有限的必歸於無有了……我們如今彷彿對著鏡子觀看，模糊不清，到那時就要面對面了。我如今所知道的有限，到那時就全知道，如同主知道我一樣。” (林前13:9, 10-12)
舊約聖經對主耶穌的第一和第二次的來臨，也是沒有清楚的劃分出來。一日主耶穌尚未在肉身顯現，舊約時代至敬虔的拉比是無法知道祂是怎樣降臨的。主耶穌在世首30年的生活是隱藏性的；公開的事奉只有三年就受難死亡；卻三日後復活，升天後2,000多年尚未再回來。但當主耶穌第一次降世後，舊約所論到祂第一次降臨的預言，就容易明白得多了。
照樣，我相信有關將來基督在地作王一千年、以西結異象中的聖殿和其中叫我們摸不著頭腦的條例也是如此。但是我們卻可以肯定的知道，主耶穌定必再來，那時“神的帳幕在人間，祂要與人同住。他們要作祂的子民，神要親自與他們同住，作他們的神”（啟21:3）。這就完全應驗了以西結書48:35b要表明的真諦：“耶和華的所在/The Lord is There”！