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英文原文
The prophet, having given us a view of the mystical temple, the gospel-church, as he received it from the Lord, that it might appear not to be erected in vain, comes to describe, in this and the next chapter, the worship that should be performed in it, but under the type of the Old-Testament services. In this chapter we have, I. Possession taken of this temple, by the glory of God filling it, Eze 43:1-6. II. A promise given of the continuance of God's presence with his people upon condition of their return to, and continuance in, the instituted way of worship, and their abandoning idols and idolatry, Eze 43:7-12. III. A description of the altar of burnt-offerings, Eze 43:13-17. IV. Directions given for the consecration of that altar, Eze 43:18-27. Ezekiel seems here to stand between God and Israel, as Moses the servant of the Lord did when the sanctuary was first set up.
1-6
The Vision of the Temple (574 BC)
聖殿的異象(主前574年)
¹ 以後,他帶我到朝東的那門。 ² 忽然,以色列神的榮耀從東方而來。祂的聲音如同多水的聲響,地因祂的榮耀發光。 ³ 其狀如從前我來滅城之時所見的異象,那異象正如我在迦巴魯河邊所見的異象;我就面伏於地。 ⁴ 耶和華的榮耀從朝東的門進入殿中。 ⁵ 靈將我舉起,帶入內院;不料,耶和華的榮耀充滿了殿。 ⁶ 我聽見有一位從殿中對我說話;先前那位人子站在我旁邊。
以西結既已耐心察看神的殿——這地上最大的榮耀——便被提升到更高的層次,蒙恩看見上層世界的榮耀;有話對他說:「你上這裏來。」他已看見聖殿,見它極其寬大輝煌;但神的榮耀未進入其中以先,它不過如同他在異象中所見的(結三十七1-28)那些「沒有氣息」的死屍,直到生命的靈進入其中。所以他在此看見殿中充滿了神的榮耀。
一、他得見「神的榮耀」的異象(結四十三2),就是「以色列神的榮耀」——那與以色列立約、被他們事奉敬拜的神。外邦的偶像並無榮耀可言,它們的榮耀不過是金匠或畫師所給的;但這才是以色列神的榮耀。這榮耀「從東方而來」,所以他被帶到「朝東的門」,為要等候它的顯現與來到。基督的「星在東方被看見」,祂就是那「從日出之地上來的另一位天使」(啟七2)。因為祂是晨星,祂是公義的日頭。在這次神榮耀的顯現中,他注意到兩件事:1. 他所聽見之道的權能:「祂的聲音如同多水的聲響」——傳得極遠,並留下印象;潺潺流水的聲音令人舒暢,洶湧海洋的吼聲令人畏懼(啟一15,十四2)。基督的福音——祂在其中發光的榮耀——必須被大聲宣揚,其信息必傳到遠方;對有些人是活的香氣,對另一些人是死的香氣,各按其本色。2. 他所看見之顯現的光輝:「地因祂的榮耀發光」;因為神就是光,無人能忍受祂光的燦爛,無人「曾看見」也「不能看見」它。注意:那在教會中照耀的神之榮耀,也照耀在世界上。當神為大衛顯現之時,「祂前面的明亮」驅散了雲彩(詩十八12)。這次神向以西結顯現的榮耀,他留意到與他初次受託之時所見的異象相同(結一4),「正如迦巴魯河邊所見的」(結四十三3);因為神是不改變的,祂樂意以同樣的方式顯現自己,因在祂「並沒有改變」。「這與我『來滅城之時』所見的相同」——他說,那就是他初次受命預告這城傾覆之時,他用如此的權柄與能力宣告,事情又如此確定地照預言應驗,以致可以說是他滅了這城。他作為審判官,奉神的名對這城宣判,不久便執行了。無論神差他傳講威嚇的話,還是差他傳講安慰的話,神都以同樣的方式顯現;因為在兩者之中,神都得著、也必得著榮耀。「祂殺人,也救人;祂擊傷,也醫治」(申三十九39;按和合本為申三十二39)。我們必須指望那施行毀滅的同一隻手來施行拯救。「祂擊傷了,也必纏裹。」——「同一隻手施加創傷,也賜下解救。」
二、他得見這榮耀進入聖殿的異象。他看見這榮耀之時,便「面伏於地」(結四十三3),如同不能忍受神榮耀的燦爛,或更準確地說,如同情願以謙卑敬畏的敬拜將榮耀歸給祂。但當「耶和華的榮耀」已「進入殿中」之時(結四十三4),靈便「將他舉起」(結四十三5),使他能看見殿如何被這榮耀充滿。他從前曾見耶和華的榮耀以同樣的顯現離開聖殿——因聖殿被褻瀆——這使他大大憂傷;如今他要見它歸回聖殿,這使他大得滿足。見結十18-19,十一23。注意:神雖然可能片時撇棄祂的百姓,卻必以永遠的慈愛回轉。神的榮耀「充滿了殿」,正如從前充滿了摩西所立的會幕和所羅門的聖殿(出四十34,王上八10)。我們並未發現捨吉拿曾以那樣的方式接管第二聖殿;所以這事要應驗於在福音教會中如此輝煌照耀、並充滿教會的那神聖恩典的榮耀上。此處不再提到雲彩充滿聖殿,如同從前那樣;因為我們如今「敞著臉」,在基督的面上「得以看見主的榮光」,不再像古時透過預表的雲彩。
三、他從耶和華的榮耀那裏更直接地領受指示,正如摩西在神接管會幕之後所行的一樣(利一1):「我聽見一位從殿中對我說話」(結四十三6)。神的榮耀既在教會中照耀,我們就當從那裏指望領受神聖的言語。「那位人子站在我旁邊」;若不是耶穌基督作中保站在我們旁邊,我們既不能忍受聽見神的聲音,正如不能看見神的面一樣。或者,若這是一位受造的天使,可留意的是:當神開始對以西結說話之時,他便站立一旁,讓位,再沒有什麼可說的了。不但如此,他站在先知旁邊,如同與他一同受教之人;因為「藉著教會」——「給那些…願意觀看這些事的天使」(彼前一12)——「使天上執政的、掌權的」「得知神百般的智慧」(弗三10)。那位人子站在他旁邊,為要領他到他能進一步得著啟示之處(結四十四1)。
英文原文
The Vision of the Temple (574 BC)
¹ Afterward he brought me to the gate, even the gate that looketh toward the east:
² And, behold, the glory of the God of Israel came from the way of the east: and his voice was like a noise of many waters: and the earth shined with his glory.
³ And it was according to the appearance of the vision which I saw, even according to the vision that I saw when I came to destroy the city: and the visions were like the vision that I saw by the river Chebar; and I fell upon my face.
⁴ And the glory of the LORD came into the house by the way of the gate whose prospect is toward the east.
⁵ So the spirit took me up, and brought me into the inner court; and, behold, the glory of the LORD filled the house.
⁶ And I heard him speaking unto me out of the house; and the man stood by me.
After Ezekiel has patiently surveyed the temple of God, the greatest glory of this earth, he is admitted to a higher form, and honoured with a sight of the glories of the upper world; it is said to him, Come up hither. He has seen the temple, and sees it to be very spacious and splendid; but, till the glory of God comes into it, it is but like the dead bodies he had seen in vision (Eze 37:1-28), that had no breath till the Spirit of life entered into them. Here therefore he sees the house filled with God's glory.
I. He has a vision of the glory of God (Eze 43:2), the glory of the God of Israel, that God who is in covenant with Israel, and whom they serve and worship. The idols of the heathen have no glory but what they owe to the goldsmith or the painter; but this is the glory of the God of Israel. This glory came from the way of the east, and therefore he was brought to the gate that leads towards the east, to expect the appearance and approach of it. Christ's star was seen in the east, and he is that other angel that ascends out of the east, Re 7:2. For he is the morning star, he is the sun of righteousness. Two things he observed in this appearance of the glory of God:—1. The power of his word which he heard: His voice was like a noise of many waters, which is heard very far, and makes impressions; the noise of purling streams is grateful, of a roaring sea dreadful, Re 1:15,14:2. Christ's gospel, in the glory of which he shines, was to be proclaimed aloud, the report of it to be heard far; to some it is a savour of life, to others of death, according as they are. 2. The brightness of his appearance which he saw: The earth shone with his glory; for God is light, and none can bear the lustre of his light, none has seen nor can see it. Note, That glory of God which shines in the church shines on the world. When God appeared for David the brightness that was before him dispersed the clouds, Ps 18:12. This appearance of the glory of God to Ezekiel he observed to be the same with the vision he saw when he first received his commission (Eze 1:4), according to that by the river Chebar (Eze 43:3); because God is the same, he was pleased to manifest himself in the same manner, for with him is no variableness. "It was the same" (says he) "as that which I saw when I came to destroy the city, that is, to foretel the city's destruction," which he did with such authority and efficacy, and the event did so certainly answer the prediction, that he might be said to destroy it. As a judge, in God's name, he passed a sentence upon it, which was soon executed. God appeared in the same manner when he sent him to speak words of terror and when he sent him to speak words of comfort; for in both God is and will be glorified. He kills and he makes alive; he wounds and he heals, De 32:39. To the same hand that destroyed we must look for deliverance. He has smitten, and he will bind up. Una eademque manus vulnus opemque tulit—The same hand inflicted the wound and healed it.
II. He has a vision of the entrance of this glory into the temple. When he saw this glory he fell upon his face (Eze 43:3), as not able to bear the lustre of God's glory, or rather as one willing to give him the glory of it by a humble and reverent adoration. But the Spirit took him up (Eze 43:5) when the glory of the Lord had come into the house (Eze 43:4), that he might see how the house was filled with it. He saw how the glory of the Lord in this same appearance departed from the temple, because it was profaned, to his great grief; now he shall see it return to the temple to his great satisfaction. See Eze 10:18,19,11:23. Note, Though God may forsake his people for a small moment, he will return with everlasting loving-kindness. God's glory filled the house as it had filled the tabernacle which Moses set up and the temple of Solomon, Ex 40:34, 1Ki 8:10. Now we do not find that ever the Shechinah did in that manner take possession of the second temple, and therefore this was to have its accomplishment in that glory of the divine grace which shines so brightly in the gospel church, and fills it. Here is no mention of a cloud filling the house as formerly, for we now with open face behold the glory of the Lord, in the face of Christ, and not as of old through the cloud of types.
III. He receives instructions more immediately from the glory of the Lord, as Moses did when God had taken possession of the tabernacle (Le 1:1): I heard him speaking to me out of the house, Eze 43:6. God's glory shining in the church, we must thence expect to receive divine oracles. The man stood by me; we could not bear to hear the voice of God any more than to see the face of God if Jesus Christ did not stand by us as Mediator. Or, if this was a created angel, it is observable that when God began to speak to Ezekiel he stood by and gave way, having no more to say. Nay, he stood by the prophet, as a learner with him; for to the principalities and powers, to the angels themselves, who desire to look into these things, is known by the church the manifold wisdom of God, Eph 3:10. The man stood by him to conduct him thither where he might receive further discoveries, Eze 44:1.
7-12
The Vision of the Temple (574 BC)
聖殿的異象（主前574年）
⁷ 他對我說：人子啊，這是我寶座之地，是我腳掌所踏之地；我要在以色列人中間居住，直到永遠。以色列家和他們的君王，必不再以他們的淫行和他們在邱壇上君王的屍體，褻瀆我的聖名。 *⁸ 他們在靠近我的門檻設立自己的門檻，在靠近我的門框設立自己的門框，在我和他們之間只有一牆相隔；他們以自己所行的可憎之事，褻瀆了我的聖名；所以我發烈怒將他們滅絕。 ⁹ 現在他們要把淫行和君王的屍體從我這裏遠遠除去，我就要在他們中間居住，直到永遠。 ¹⁰ 人子啊，你要將殿指示以色列家，使他們因自己的罪孽慚愧；又要他們量度殿的尺寸。 ¹¹ 他們若因自己所行的一切事慚愧，你就要將殿的規模、樣式、出口、入口，和一切的形式、律例、法則指示他們；又在他們眼前寫下，使他們謹守殿的一切形式和律例，並且遵行。 ¹² 殿的律法乃是如此：在山頂上，四圍的全界都必為至聖。看哪，這就是殿的律法。」
神在此實際上在祂重新接管這殿之時，與祂的百姓以色列更新祂的約，而以西結如同從前的摩西一樣辦理這事。這對被擄之民歸回時無論在指引上、在鼓勵上都大有幫助；但這更展望到那些享有福音聖殿特權的人，好叫他們明白自己在祂面前當如何謹慎行事。
I. 神藉著先知提醒他們從前的惹怒，他們曾因此長久落在祂不悅的記號之下。向他們說這責備的話，是為所定意要賜給他們的安慰鋪路。神雖然「賜給我們卻不責備」，但當祂赦免時，我們理當責備自己對祂不敬的行事。因此讓他們如今記念：
1. 他們從前「褻瀆了神的聖名」，褻瀆並濫用了一切神藉以在他們中間啟示自己的聖物（Eze 43:7）。「他們和他們的君王」因屬靈的淫行—他們的拜偶像—並因敬拜他們稱為「君王」（因「摩洛」就是此意）或「主」（因「巴力」就是此意）的形像，實際上卻是「君王的屍體」—不僅沒有生命、毫無用處，而且如同死屍般令人厭惡、可憎—「在邱壇上」為尊崇它們而設立的—而褻瀆了他們所宣認的信仰和他們與神的關係。他們以可憎之事褻瀆了神的名。那些可憎之事是甚麼呢？就是在「靠近我的門檻設立他們的門檻，靠近我的門框設立他們的門框」，即把自己的發明加在神的制度之上，並迫使人遵從，好像它們有同等的權威和功效，「將人的吩咐當作道理教導人」（Isa 29:13）；或者更確切地說，在聖殿的院內為他們的偶像築壇，這對神的威嚴是更放肆的冒犯。如此他們在「祂和他們之間」設立了一道隔離的「牆」，阻斷了祂恩惠流向他們的流通，敗壞了他們的事奉在祂面前的可悅納性。請看罪人對神行了何等無禮的事：設立自己的牆來反對祂的牆，把祂從祂理所當然的位置上排擠出去；又請看他們對自己所行的傷害：因為人越帶著自己的罪親近神，就越把神推得遠離自己。有人如此理解此處：雖然他們的房子緊貼神的殿，他們的門框和門檻與祂的相連，以至於他們可說是祂最近的鄰舍，「我和他們之間只有一牆相隔」（邊註如此），因此本可期望他們認識祂、並關心討祂喜悅，然而他們連鄰舍的本分都沒有盡到。請注意，常常證實了這話是真的：「離教會越近，離神越遠。」他們按信仰是與神立約的，卻「褻瀆了」「祂寶座之地」和「祂腳掌所踏之地」—祂的殿，是祂既居住又掌權之處。耶路撒冷被稱為「大君王的城」（Ps 48:2）和祂的「腳凳」（Ps 99:5、132:7）。請注意，神的律例被褻瀆時，祂的聖名就被玷污。
2. 神為此在近來的患難中與他們有了爭論。他們不能定祂的罪，因為祂不過把因罪當得的報應加在他們身上：「所以我發烈怒將他們滅絕。」請注意，那些污穢神聖名的人，必落在祂公義的不悅之下。
II. 祂呼召他們悔改歸正，並為此要為自己的罪孽慚愧（Eze 43:9）：「現在他們要把淫行除掉」；如今他們既已為此受了嚴厲的刑罰，如今神既在恩典中轉向他們，又在他們中間重新設立祂的聖所，如今他們當丟棄他們的偶像，不再與它們有任何瓜葛，好叫他們不再喪失那些因缺乏而已被教導知道其寶貴的特權。「讓他們把自己的偶像—那些可憎的『君王的屍體』—從我這裏遠遠除去，不再惹我發怒。」如今先知把殿的模型或樣式擺在他們面前，這勸戒正是時候；因為：
1. 若他們「看見那樣式」，就必為自己的罪慚愧（Eze 43:10）：當他們看見神為他們存留了何等的恩惠—儘管他們完全不配—他們必為自己對祂不忠不義的行徑感到羞愧。請注意，神對我們的恩惠應當引導我們悔改，尤其是悔改的羞愧。讓他們「自己量度殿的尺寸」，看看它比從前的樣式超越多少，藉此猜測神為他們存留了何等大的事；而他們想到自己罪的報應是甚麼時，必感到羞愧無地。然後，
2. 若他們「為自己的罪慚愧」，就必看見更多樣式（Eze 43:11）。若他們「因自己所行的一切事慚愧」—在對神恩惠的概括認識之下—就讓他們得著對聖殿更清楚、更詳細的說明。請注意，那些善用所看見、所知道之神恩惠的人，必看見、知道更多。當我們真正為自己的愚昧謙卑下來時，我們才合格領受神的恩惠。「你要將殿的形式指示他們」；讓他們看見這將是何等宏偉的建築；同時將殿的律例和法則指示他們。請注意，與我們對安慰的預期一同而來的，當是我們對本分的認識；我們既要熟悉神殿的特權，也要熟悉神殿的規則。「指示他們」這些律例，「使他們謹守並遵行」。請注意，「所以」我們得以知道自己的本分，是為要我們遵行，並在所行的事上蒙福。
III. 祂應許他們必成為他們所當成的，然後祂必作他們所願祂作的神（Eze 43:7）。
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「以色列家」必「不再褻瀆我的聖名」。這是純粹的福音。律法的誡命說：你們不可褻瀆我的名；福音的恩惠說：你們必不褻瀆。如此，約中所要求的，也在約中被應許（Jer 32:40）。
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然後「我必在他們中間居住，直到永遠」（Eze 43:9重複）。神以在我們裏面堅固祂的善工來保證祂對我們的善意。我們若不褻瀆祂的名，就可以確信祂必不離開我們。
IV. 神殿的總律法在此定下（Eze 43:12）：從前只有內殿—聖所—是「至聖」的，如今「殿的山」全都要如此；「四圍的全界」，包括一切的院子和一切的廂房，都要如同至聖所一般，這表明在福音時代：
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全教會都享有「至聖所」的特權，就是親近神的特權。如今一切信徒在福音之下都有「坦然進入至聖所」（Heb 10:19）的自由，且有這樣的優勢：大祭司是靠著牛羊的血進去的，我們卻是靠著耶穌的血進去，並且無論在哪裏，我們都藉著祂「得以進到父面前」。
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全教會都在極大的義務之下，要竭力追求聖潔的完全，「因為那召你們的是聖潔的」。如今人人都當至聖。「聖潔永遠合乎神的殿」，在福音時代更是如此。看哪，這就是「殿的律法」；凡不願順服這律法的，就不要指望殿的保護。
英文原文
The Vision of the Temple (574 BC)
⁷ And he said unto me, Son of man, the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel for ever, and my holy name, shall the house of Israel no more defile, neither they, nor their kings, by their whoredom, nor by the carcases of their kings in their high places.
⁸ In their setting of their threshold by my thresholds, and their post by my posts, and the wall between me and them, they have even defiled my holy name by their abominations that they have committed: wherefore I have consumed them in mine anger.
⁹ Now let them put away their whoredom, and the carcases of their kings, far from me, and I will dwell in the midst of them for ever.
¹⁰ Thou son of man, shew the house to the house of Israel, that they may be ashamed of their iniquities: and let them measure the pattern.
¹¹ And if they be ashamed of all that they have done, shew them the form of the house, and the fashion thereof, and the goings out thereof, and the comings in thereof, and all the forms thereof, and all the ordinances thereof, and all the forms thereof, and all the laws thereof: and write it in their sight, that they may keep the whole form thereof, and all the ordinances thereof, and do them.
¹² This is the law of the house; Upon the top of the mountain the whole limit thereof round about shall be most holy. Behold, this is the law of the house.
God does here, in effect, renew his covenant with his people Israel, upon his retaking possession of the house, and Ezekiel negotiates the matter, as Moses formerly. This would be of great use to the captives at their return both for direction and encouragement; but it looks further, to those that are blessed with the privileges of the gospel-temple, that they may understand how they are before him on their good behaviour.
I. God, by the prophet, puts them in mind of their former provocations, for which they had long lain under the tokens of his displeasure. This conviction is spoken to them to make way for the comforts designed them. Though God gives and upbraids not, it becomes us, when he forgives, to upbraid ourselves with our unworthy conduct towards him. Let them now remember therefore, 1. That they had formerly defiled God's holy name, had profaned and abused all those sacred things by which he had made himself known among them, Eze 43:7. They and their kings had brought contempt on the religion they professed, and their relation to God, by their spiritual whoredom, their idolatry, and by worshipping images, which they called their kings (for so Moloch signifies) or lords (for so Baal signifies), but which were really the carcases of kings, not only lifeless and useless, but loathsome and abominable as dead carcases, in their high places, set up in honour of them. They had defiled God's name by their abominations. And what were they? It was in setting their threshold by my thresholds, and their post by my posts, that is, adding their own inventions to God's institutions, and urging all to a compliance with them, as if they had been of equal authority and efficacy, teaching for doctrines the commandments of men (Isa 29:13); or, rather, setting up altars to their idols even in the courts of the temple, than which a more impudent affront could not be put upon the divine Majesty. Thus they set up a separation wall between him and them, which stopped the current of his favours to them and spoiled the acceptableness of their services to him. See what an indignity sinners do to God, setting up their walls in opposition to his, and thrusting him out from what is his right; and see what injury they do to themselves, for the nearer any come to God with their sins the further they set him at a distance from them. Some give this sense of it: Though their houses joined close to God's house, their posts and thresholds to his, so that they were in a manner his next neighbours, there was but a wall between me and them (so it is in the margin), so that it might have been expected they would acquaint themselves with him and be in care to please him, yet they were not so much as neighbourly. Note, It often proves too true, The nearer the church the further from God. They were, by profession, in covenant with God, and yet they had defiled the place of his throne and of the soles of his feet, his temple, where he did both reside and reign. Jerusalem is called the city of the great king (Ps 48:2) and his footstool, Ps 99:5,132:7. Note, When God's ordinances are profaned his holy name is polluted. 2. That for this God had had a controversy with them in their late troubles. They could not condemn him, for he had but brought upon them the desert of their sins: Wherefore I have consumed them in my anger. Note, Those that pollute God's holy name fall under his just displeasure.
II. He calls upon them to repent and reform, and, in order to that, to be ashamed of their iniquities (Eze 43:9): "Now let them put away their whoredom; now that they have smarted so severely for it, and now that God is returning in mercy to them and setting up his sanctuary again in the midst of them, now let them cast away their idols and have no more to do with them, that they may not again forfeit the privileges which they have been taught to know the worth of by the want of them. Let them put away their idols, those loathsome carcases of their kings, far from me, from being a provocation to me." This was seasonable counsel now that the prophet had the model or pattern of the temple to set before them; for, 1. If they see that pattern, they will surely be ashamed of their sins (Eze 43:10): when they see what mercy God has in store for them, notwithstanding their utter unworthiness of it, they will be ashamed to think of their disingenuous conduct towards him. Note, The goodness of God to us should lead us to repentance, especially to a penitential shame. Let them measure the pattern themselves, and see how much it exceeds the former pattern, and guess by that what great things God has in store for them; and surely it will put them out of countenance to think what the desert of their sins was. And then, 2. If they be ashamed of their sins, they shall surely see more of the pattern, Eze 43:11. If they be ashamed of all that they have done, upon a general view of the goodness of God, let them have a more distinct particular account of the temple. Note, Those that improve what they see and know of the goodness of God shall see and know more of it. And then, and not till then, we are qualified for God's favours, when we are truly humbled for our own follies. "Show them the form of the house; let them see what a stately structure it will be; and withal show them the ordinances and laws of it." Note, With the foresights of our comforts it is fit that we should get the knowledge of our duty; with the privileges of God's house we must acquaint ourselves with the rules of it. Show them these ordinances, that they may keep them and do them. Note, Therefore we are made to know our duty, that we may do it, and be blessed in our deed.
III. He promises that they shall be such as they should be, and then he will be to them such as they would have him to be, Eze 43:7. 1. The house of Israel shall no more defile my holy name. This is pure gospel. The precept of the law says, You must not defile my name: the grace of the gospel says, You shall not. Thus what is required in the covenant is promised in the covenant, Jer 32:40. 2. Then I will dwell in the midst of them for ever; and the same again Eze 43:9. God secures to us his good-will by confirming in us his good work. If we do not defile his name, we may be sure that he will not depart from us.
IV. The general law of God's house is laid down (Eze 43:12), That, whereas formerly only the chancel, or sanctuary, was most holy, now the whole mountain of the house shall be so; the whole limit thereof, including all the courts and all the chambers, shall be as the most holy place, signifying that in gospel-times, 1. The whole church shall have the privilege of the holy of holies, that of a near access to God. All believers have now, under the gospel, boldness to enter into the holiest (Heb 10:19), with this advantage, that whereas the high priest entered in the virtue of the blood of bulls and goats, we enter in the virtue of the blood of Jesus, and, wherever we are, we have through him access to the Father. 2. The whole church shall be under a mighty obligation to press towards the perfection of holiness, as he who has called us is holy. All must now be most holy. Holiness becomes God's house for ever, and in gospel-times more than ever. Behold this is the law of the house; let none expect the protection of it that will not submit to this law.
13-27
The Vision of the Temple (574 BC)
聖殿的異象（主前574年）
¹³ 以下量度的尺寸是壇的尺寸（以肘為度，一肘是一肘零一掌）：壇的底座要高一肘，寬一肘，四圍邊緣要寬一掌；這是壇的底層。 ¹⁴ 從地上底座到下層臺座要高二肘，寬一肘；從較小臺座到較大臺座要高四肘，寬一肘。 ¹⁵ 壇臺要高四肘；從壇臺向上的四角要有四個。 ¹⁶ 壇要長十二肘，寬十二肘，四面見方。 ¹⁷ 臺座要長十四肘，寬十四肘，四面見方；四圍的邊緣要寬半肘；底座高一肘；臺階朝東。」
此處涉及這奧秘之殿中的壇，那壇也是奧秘的；因為基督是我們的壇。猶太人從被擄歸回之後，在擁有聖殿之前很久就有了壇（Ezr 3:3）。但這是殿中的壇。如今我們在此看到：
I. 壇的尺寸（Eze 43:13）。壇頂六碼見方，底部七碼見方；高四碼半；有一個較低的臺座—此處稱為「臺座」—離地一碼，有些祭司站在上面事奉；另一個在它上面兩碼，另一些祭司站在上面；這兩個臺座各半碼寬，兩側有邊緣，使他們可以在上面站穩。祭物在前文所說的桌子上宰殺（Eze 40:39）。要在壇上焚燒的交給在下層臺座上的人，再由他們傳給上層臺座上的人，他們將之放在壇上。如此在事奉神的事上我們必須彼此相助。
II. 壇的條例。此處給予了指示：1. 關於壇初次奉獻。要花「七日」時間奉獻它，每日要在其上獻祭，特別是獻一隻公山羊作「贖罪祭」（Eze 43:25），加上「第一日」獻一隻公牛犢作「贖罪祭」（Eze 43:19），教導我們在一切宗教事奉中注目基督那偉大的贖罪祭。我們的人和行為若非罪被除去就不能蒙神悅納，而罪若非藉基督的血就不能除去—基督的血既潔淨了壇（因基督是「用自己的血」進入聖所，Heb 9:12），也潔淨了壇上的供物。還要獻「公牛」和「公綿羊」作「燔祭」（Eze 43:24），這純粹是為神的榮耀，教導我們在一切事奉中注目於此；我們將自己作為活祭獻上，將我們的敬拜作為屬靈的祭物獻上，使我們和我們的敬拜成為祂的「名」、「讚美」和「榮耀」。壇的奉獻在此被稱為「潔淨」和「潔除」（Eze 43:20, 26）。基督我們的壇雖然沒有需要潔淨的污穢，卻「分別自己為聖」（Joh 17:19）；當我們將心的壇奉獻給神，使聖潔之愛的火常常在其上燃燒時，我們必須確保它從愛世界和肉體的情慾中得潔淨和煉淨。值得注意的是，此處的奉獻禮儀與Ex 29:1-46所定的有幾處不同，暗示禮儀的條例是可變的，其中的改變是它們在基督裏終結的預表。只是此處按照總律—一切祭物必須用鹽調味（Le 2:13）—特別下令（Eze 43:24）祭司要「在祭物上撒鹽」。「恩典」是「鹽」，我們一切宗教行為都必須用它調味（Col 4:6）。永約被稱為「鹽約」，因為它是不朽壞的。為我們保留的「榮耀」是不朽壞、不玷污的；在我們裏面作成的「恩典」是「隱藏的人」「那不能朽壞的」。2. 關於壇奉獻後經常的使用：「此後」祭司要「在這壇上獻你們的燔祭和平安祭」（Eze 43:27），因為壇既「成聖」了，就能「使獻在其上的禮物成聖」。還請留意：(1) 誰在壇前事奉：「撒督後裔中」的「祭司」（Eze 43:19）。那家族是所羅門用來代替亞比亞他設立的，神也予以確認。他的名字意為「公義」，因為作神祭司的是公義的後裔，是藉著基督—「我們的義」—而來的。(2) 他們當如何預備這事奉（Eze 43:26）：「他們要使自己分別為聖」，要「用供物充滿自己的手」，作為將自己與供物一同獻給神、為祂效勞的記號。請注意，在我們以聖物事奉主之前，我們必須先以這些事物充滿我們的手和心來奉獻自己。(3) 他們在其中如何成功（Eze 43:27）：「我必悅納你們。」神如今若悅納我們的作為，我們的事奉若蒙祂喜悅，這就夠了，我們不需要更多。那些將自己獻給神的人必蒙神悅納—先是其人，然後是其行為—都是藉著中保。
英文原文
The Vision of the Temple (574 BC)
¹³ And these are the measures of the altar after the cubits: The cubit is a cubit and a hand breadth; even the bottom shall be a cubit, and the breadth a cubit, and the border thereof by the edge thereof round about shall be a span: and this shall be the higher place of the altar.
¹⁴ And from the bottom upon the ground even to the lower settle shall be two cubits, and the breadth one cubit; and from the lesser settle even to the greater settle shall be four cubits, and the breadth one cubit.
¹⁵ So the altar shall be four cubits; and from the altar and upward shall be four horns.
¹⁶ And the altar shall be twelve cubits long, twelve broad, square in the four squares thereof.
¹⁷ And the settle shall be fourteen cubits long and fourteen broad in the four squares thereof; and the border about it shall be half a cubit; and the bottom thereof shall be a cubit about; and his stairs shall look toward the east.
¹⁸ And he said unto me, Son of man, thus saith the Lord GOD; These are the ordinances of the altar in the day when they shall make it, to offer burnt offerings thereon, and to sprinkle blood thereon.
¹⁹ And thou shalt give to the priests the Levites that be of the seed of Zadok, which approach unto me, to minister unto me, saith the Lord GOD, a young bullock for a sin offering.
²⁰ And thou shalt take of the blood thereof, and put it on the four horns of it, and on the four corners of the settle, and upon the border round about: thus shalt thou cleanse and purge it.
²¹ Thou shalt take the bullock also of the sin offering, and he shall burn it in the appointed place of the house, without the sanctuary.
²² And on the second day thou shalt offer a kid of the goats without blemish for a sin offering; and they shall cleanse the altar, as they did cleanse it with the bullock.
²³ When thou hast made an end of cleansing it, thou shalt offer a young bullock without blemish, and a ram out of the flock without blemish.
²⁴ And thou shalt offer them before the LORD, and the priests shall cast salt upon them, and they shall offer them up for a burnt offering unto the LORD.
²⁵ Seven days shalt thou prepare every day a goat for a sin offering: they shall also prepare a young bullock, and a ram out of the flock, without blemish.
²⁶ Seven days shall they purge the altar and purify it; and they shall consecrate themselves.
²⁷ And when these days are expired, it shall be, that upon the eighth day, and so forward, the priests shall make your burnt offerings upon the altar, and your peace offerings; and I will accept you, saith the Lord GOD.
This relates to the altar in this mystical temple, and that is mystical too; for Christ is our altar. The Jews, after their return out of captivity, had an altar long before they had a temple, Ezr 3:3. But this was an altar in the temple. Now here we have,
I. The measures of the altar, Eze 43:13. It was six yards square at the top and seven yards square at the bottom; it was four yards and a half high; it had a lower bench or shelf, here called a settle, a yard from the ground, on which some of the priests stood to minister, and another two yards above that, on which others of them stood, and these were each of them half a yard broad, and had ledges on either side, that they might stand firmly upon them. The sacrifices were killed at the table spoken of before, Eze 40:39. What was to be burnt on the altar was given up to those on the lower bench, and handed by them to those on the higher, and they laid it on the altar. Thus in the service of God we must be assistant to one another.
II. The ordinances of the altar. Directions are here given, 1. Concerning the dedication of the altar at first. Seven days were to be spent in the dedication of it, and every day sacrifices were to be offered upon it, and particularly a goat for a sin-offering (Eze 43:25), besides a young bullock for a sin-offering on the first day (Eze 43:19), which teaches us in all our religious services to have an eye to Christ the great sin-offering. Neither our persons nor our performances can be acceptable to God unless sin be taken away, and that cannot be taken away but by the blood of Christ, which both sanctifies the altar (for Christ entered by his own blood, Heb 9:12) and the gift upon the altar. There were also to be a bullock and a ram offered for a burnt-offering (Eze 43:24), which was intended purely for the glory of God, to teach us to have an eye to that in all our services; we present ourselves as living sacrifices, and our devotions as spiritual sacrifices, that we and they may be to him for a name, and for a praise, and for a glory. The dedication of the altar is here called the cleansing and purging of it, Eze 43:20,26. Christ, our altar, though he had no pollution to be cleansed from, yet sanctified himself (Joh 17:19); and when we consecrate the altars of our hearts to God, to have the fire of holy love always burning upon them, we must see that they be purified and cleansed from the love of the world and the lusts of the flesh. It is observable that there are several differences between the rites of dedication here and those which were appointed Ex 29:1-46, to intimate that the ceremonial institutions were mutable things, and the changes in them were earnests of their period in Christ. Only here, according to the general law, that all the sacrifices must be seasoned with salt (Le 2:13), particular orders are given (Eze 43:24) that the priests shall cast salt upon the sacrifices. Grace is the salt with which all our religious performances must be seasoned, Col 4:6. An everlasting covenant is called a covenant of salt, because it is incorruptible. The glory reserved for us is incorruptible and undefiled; and the grace wrought in us is the hidden man of the heart in that which is not corruptible. 2. Concerning the constant use that should be made of it, when it was dedicated: Henceforward the priests shall make their burnt-offerings and peace-offerings upon this altar (Eze 43:27), for therefore it was sanctified, that it might sanctify the gift that was offered upon it. Observe further, (1.) Who were to serve at the altar: The priests of the seed of Zadok, Eze 43:19. That family was substituted in the room of Abiathar by Solomon, and God confirms it. His name signifies righteous, for they are the righteous seed that are priests to God, through Christ the Lord our righteousness. (2.) How they should prepare for this service (Eze 43:26): They shall consecrate themselves, shall fill their hand with the offerings, in token of the giving up of themselves with their offerings to God and to his service. Note, Before we minister to the Lord in holy things we must consecrate ourselves by getting our hands and hearts filled with those things. (3.) How they should speed in it (Eze 43:27): I will accept you. And if God now accept our works, if our services be pleasing to him, it is enough, we need no more. Those that give themselves to God shall be accepted of God, their persons first and then their performances, through the Mediator.
先知向我們展示了那奧秘的聖殿——就是福音教會——之後（這異象是他從主那裏領受的，為要表明這殿並非徒然建立），在本章和下一章便轉而描述當在其中進行的敬拜，但這一切都是以舊約事奉的預表來表達的。在本章我們看到：一、神以自己的榮光充滿聖殿，從而佔有這殿，結 43:1-6。二、應許神必繼續與他的百姓同在，條件是他們歸回並持守所設立的敬拜之道，並棄絕偶像與拜偶像之事，結 43:7-12。三、描述燔祭壇，結 43:13-17。四、指示如何分別這壇為聖，結 43:18-27。在此處，以西結似乎站在神與以色列之間，正如當初立起會幕時，主的僕人摩西所行的一樣。