Chapter commentary
Ezekiel Chapter 31
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English original
The prophecy of this chapter, as the two chapters before, is against Egypt, and designed for the humbling and mortifying of Pharaoh. In passing sentence upon great criminals it is usual to consult precedents, and to see what has been done to others in the like case, which serves both to direct and to justify the proceedings. Pharaoh stands indicted at the bar of divine justice for his pride and haughtiness, and the injuries he had done to God's people; but he thinks himself so high, so great, as not to be accountable to any authority, so strong, and so well guarded, as not to be conquerable by any force. The prophet is therefore directed to make a report to him of the case of the king of Assyria, whose head city was Nineveh. I. He must show him how great a monarch the king of Assyria had been, what a vast empire he had, what a mighty sway he bore; the king of Egypt, great as he was could not go beyond him, Eze 31:3-9. II. He must then show him how like he was to the king of Assyria in pride and carnal security, Eze 31:10. III. He must next read him the history of the fall and ruin of the king of Assyria, what a noise it made among the nations and what a warning it gave to all potent princes to take heed of pride, Eze 31:11-17. IV. He must leave the king of Egypt to apply all this to himself, to see his own face in the looking-glass of the king of Assyria's sin, and to foresee his own fall through the perspective glass of his ruin, Eze 31:18.
1-9
The King of Assyria's Greatness (588 BC)
繁體中文
亞述王的偉大(主前588年)
¹ 第一年(?譯按:原文為第十一年)三月初一那日,耶和華的話臨到我說: ² 「人子啊,你要對埃及王法老和他的群眾說:論你的偉大,你能比誰呢? ³ 看哪,亞述人如同黎巴嫩的香柏樹,枝條榮美,蔭影密布,極其高大,樹尖插入雲霄。 ⁴ 眾水使他生長,深淵使他高舉;大水環繞他的根,又發出小河流給田野的諸樹。 ⁵ 所以他的枝條比別的樹都高,枝子繁多,枝條延長,因為他被眾水滋潤而發旺。 ⁶ 空中一切飛鳥都在他的枝子上搭窩,田野的走獸在他的枝條下生產,在他蔭下居住的乃是各國的大民。 ⁷ 他因枝條繁多而顯得美麗,因為他的根在眾水之旁。 ⁸ 神園中的香柏樹不能遮蔽他;松樹不及他的枝條,楓樹不及他的枝子;神園中沒有一棵樹能比得上他的美麗。 ⁹ 我使他的枝條繁多,極其美麗,以致神園中伊甸的一切樹木都嫉妒他。」
這段預言的日期是耶路撒冷被攻取前一個月,而前一章末了那段預言則是約四個月之前。當神的百姓深陷患難之中,從天上被告知「杯」正在傳遞——就是那令人發顫的杯——這杯不久就要從神百姓的手中取出,交在那些恨惡他們的人手中(賽五十一22-23);這對他們必是安慰,對那些幸災樂禍地欺凌他們的鄰舍之驕傲與惡意,也必成為抑制。在這段預言中:
一、先知受指示,要法老查考歷史記錄,尋找一個與他自己相似的案例(結三十一2):「你要對法老和他的群眾說」——就是那些使他如此輝煌的侍從群眾,並那些使他如此強大的軍兵群眾。他以這些為驕傲,以這些為倚靠;他們也以他為驕傲,照樣信靠他。如今問他:「論你的偉大,你能比誰呢?」我們容易藉著比較來論斷自己。那些自視甚高的人,幻想自己如某某一般偉大、一般善良,而那些人乃是大大被人頌揚的。君王的諂媚者告訴他們,他們在某君的浮華與宏偉上與之匹敵。神說:「好,任他選歷史上最有名的君王,准他『在他的偉大上與之相似』,毫不遜色;但無論他選誰,他都必發現『他傾覆的日子已經來到』;他必看見『他一切的完全』都有終結,因此必須照樣預期自己的完全也有終結。」注意:別人的傾覆——無論是陷入罪中還是滅亡之中——都是為要作我們的鑒戒,叫我們不要安逸或自高,也不要以為自己穩妥在危險之外。
二、他受指示向他舉出一個在偉大上與他相似之人的實例,那就是亞述(結三十一3),他的國度從寧錄延續而來。西拿基立乃是那國度大有能力的君王之一;但不久之後,這國度在他之後便傾覆了,尼布甲尼撒的國度建立在它的廢墟上,或更準確地說,是嫁接在它的本幹上。如今我們且看亞述王是何等繁榮的君王。他在此被比作一棵雄偉的香柏樹(結三十一3)。大衛家的榮耀也藉同樣的比喻得到說明(結十七3)。橄欖樹、無花果樹和葡萄樹——都是結果子的樹——都拒絕「樹立為樹之王」,因為不願放棄結果子(士九8等);所以選擇落在香柏樹上——它雄偉堅壯,投下大片蔭影,卻不結果子。1. 這位亞述君主是一棵高聳的香柏樹,正如黎巴嫩的香柏樹通常都是——「極其高大」,「樹尖在雲霄之中」;有向他進貢的別國君王環繞,並有勇士作他的親衛隊侍立四周。他超越周圍一切的君王;在他們當中他不過是灌木(結三十一5):「他的高度比田野諸樹都高」;他們當中許多本已很高,但他遮蓋了他們所有人(結三十一8)。伊甸園中的香柏樹——我們可以設想是同類中最佳的——「也不能遮蔽他」,他頂部的枝條勝過了他們。2. 他是棵伸展的香柏樹;他的枝條不只向上生長,也向外擴展,表明這位大有能力的君王不僅被高舉到極大的尊嚴與榮耀,在地上的偉人中得了超越的名聲,而且獲得了極大的統治權與勢力;他的疆域廣大,又把他的征服推及遠方,影響力更遠及四方。這棵香柏樹如同葡萄樹一般,「發出枝條到海,到河」(詩八十11)。「他的枝子繁多,枝條延長」(結三十一5);以致他有「蔭影密布」(結三十一3)。這對他的美麗大有貢獻:他在比例上既高且大。他「因枝條繁多而顯得美麗」(結三十一7)——既極其莊嚴,又極其秀美,「因枝條繁多而美麗」(結三十一9)。他廣大的疆土治理得當,如同園丁的技藝所修整而保持形態、井然有序的伸展之樹,在眼中看來十分美麗。他的治國在智者眼中是可喜悅的,在一切人眼中是可欽佩的。「松樹不及他的枝條」——那樣挺直、那樣青翠、那樣規整;「楓樹的枝條也不及他的枝子」——那樣茂密、那樣伸展。簡言之,「神園中」——伊甸園中,巴比倫中(因為巴比倫正是從前樂園栽種之處),在那裏「各樣的樹……好作食物,也悅人的眼目」(創二9)——「沒有一棵樹能比得上這香柏樹的美麗」;那就是說,在周圍列國中,沒有一位君王像亞述王那樣被人仰慕、那樣被人逢迎、那樣為眾人所喜愛。他們當中許多人「行事有大能力」,但他「超越了眾人」,蓋過了眾人。「伊甸的一切樹木都嫉妒他」(結三十一9)。他們見自己不能與他相比,便因他如此遠遠超越自己而發怒憂傷,暗中嫉妒他當得的稱讚。注意:在凡事上勝過別人的人,因此使自己成為別人嫉妒的對象,這是他們的不幸;而「嫉妒之前誰能站立得住呢?」3. 他是有所貢獻的——就一棵直立生長的香柏樹所能作的而言,而那不過是藉著他的蔭影(結三十一6):「空中一切飛鳥」——各種各樣的——「都在他的枝子上搭窩」,在那裏免受風雨的侵害。「田野的走獸」也置身於「他的枝條」的保護之下。他們在那裏或起或臥;在那裏「生產幼崽」;因為他們在那裏有天然的遮蔽,可避炎熱與風暴。這一切的含義是:「在他蔭下居住的乃是各國的大民」;他們都投奔他求安全,情願向他效忠,只要他肯承擔保護之責——正如行路的人在陣雨中躲到大樹之下避雨。注意:凡有權力的人都當為受其管轄之人的保護與安慰而使用這權力;因為權力正是為此交託給他們的。連荊棘若被膏為王,也邀請眾樹來「投在他的蔭下」(士九15)。但任何受造之物——連亞述王自己——所能給的最大保障,也不過如樹的蔭影,那不過是狹小薄弱的保護,使人許多方面仍暴露在外。所以讓我們投奔神尋求保護,祂必收我們「在祂翅膀的蔭下」——在那裏我們要比在最堅強、最雄偉的香柏樹的蔭下更溫暖、更安全(詩十七8,九十一4)。4. 他看似在他的偉大與權勢上已經穩固建立。因為,(一)是神「使他美麗」(結三十一9)。因君王都因祂而王。他所以秀美,是因神加給他的秀美。注意:地上偉人的高升,我們必須看見並承認有神的手在其中,因此不可嫉妒他們;然而這並不能保證他們的興盛可以持續,因為那賜他們美麗的,若要奪去,也知道如何將之美變為醜陋。(二)他似乎有好的根基。這棵香柏樹不像「曠野的杜松,被安置在乾旱之地」(耶十七6);也不像「出於乾地的根」(賽五十三2)。不,他有豐富的財富支撐他的權勢與威榮(結三十一4):「眾水使他生長」;他有龐大的府庫、大量的儲備和軍械,如同「使他高舉的深淵」;又有不斷藉賦稅、關稅和王室租金而來的固定收入,如同「環繞他植物」的「江河」;這使他能在各處鞏固並擴張自己的利益,因為他「向田野諸樹發出小河」去澆灌他們;當他們「從王宮得著糧餉」(拉四14),「他們的國被王的國糧養活」(徒十二20)之時,他們就必向他效忠盡責。那些有豐富如同江河般湧流的財富的人,發現自己不得不又把這些財富如同小河般輸送出去;因為「貨物增添,吃的人也增添」;人越多越需要,而且越有越覺得需要。這棵香柏樹的「枝條延長」,是因滋潤它們的「眾水甚多」(結三十一5、7);「他的根在眾水之旁」,似乎保證了「他的葉子也不枯乾」(詩一3),「熱風來到也看不見」(耶十七8)。注意:屬世之人看似有穩固的興盛,其實不過是看似如此而已(伯五3,詩三十七35)。
English original
The King of Assyria's Greatness (588 BC)
¹ And it came to pass in the eleventh year, in the third month, in the first day of the month, that the word of the LORD came unto me, saying,
² Son of man, speak unto Pharaoh king of Egypt, and to his multitude; Whom art thou like in thy greatness?
³ Behold, the Assyrian was a cedar in Lebanon with fair branches, and with a shadowing shroud, and of a high stature; and his top was among the thick boughs.
⁴ The waters made him great, the deep set him up on high with her rivers running round about his plants, and sent out her little rivers unto all the trees of the field.
⁵ Therefore his height was exalted above all the trees of the field, and his boughs were multiplied, and his branches became long because of the multitude of waters, when he shot forth.
⁶ All the fowls of heaven made their nests in his boughs, and under his branches did all the beasts of the field bring forth their young, and under his shadow dwelt all great nations.
⁷ Thus was he fair in his greatness, in the length of his branches: for his root was by great waters.
⁸ The cedars in the garden of God could not hide him: the fir trees were not like his boughs, and the chestnut-trees were not like his branches; nor any tree in the garden of God was like unto him in his beauty.
⁹ I have made him fair by the multitude of his branches: so that all the trees of Eden, that were in the garden of God, envied him.
This prophecy bears date the month before Jerusalem was taken, as that in the close of the foregoing chapter about four months before. When God's people were in the depth of their distress, it would be some comfort to them, as it would serve likewise for a check to the pride and malice of their neighbours, that insulted over them, to be told from heaven that the cup was going round, even the cup of trembling, that it would shortly be taken out of the hands of God's people and put into the hands of those that hated them, Isa 51:22,23. In this prophecy,
I. The prophet is directed to put Pharaoh upon searching the records for a case parallel to his own (Eze 31:2): Speak to Pharaoh and to his multitude, to the multitude of his attendants, that contributed so much to his magnificence, and the multitude of his armies, that contributed so much to his strength. These he was proud of, these he put a confidence in; and they were as proud of him and trusted as much in him. Now ask him, Whom art thou like in thy greatness? We are apt to judge of ourselves by comparison. Those that think highly of themselves fancy themselves as great and as good as such and such, that have been mightily celebrated. The flatterers of princes tell them whom they equal in pomp and grandeur. "Well," says God, "let him pitch upon the most famous potentate that ever was, and it shall be allowed that he is like him in greatness and no way inferior to him; but, let him pitch upon whom he will, he will find that his day came to fall; he will see there was an end of all his perfection, and must therefore expect the end of his own in like manner." Note, The falls of others, both into sin and ruin, are intended as admonitions to us not to be secure or high-minded, nor to think we stand out of danger.
II. He is directed to show him an instance of one whom he resembles in greatness, and that was the Assyrian (Eze 31:3), whose monarchy had continued from Nimrod. Sennacherib was one of the mighty princes of that monarchy; but it sunk down soon after him, and the monarchy of Nebuchadnezzar was built upon its ruins, or rather grafted upon its stock. Let us now see what a flourishing prince the king of Assyria was. He is here compared to a stately cedar, Eze 31:3. The glory of the house of David is illustrated by the same similitude, Eze 17:3. The olive-tree, the fig-tree, and the vine, which were all fruit-trees, had refused to be promoted over the trees because they would not leave their fruitfulness (Jdg 9:8, etc.), and therefore the choice falls upon the cedar, that is stately and strong, and casts a great shadow, but bears no fruit. 1. The Assyrian monarch was a tall cedar, such as the cedars in Lebanon generally were, of a high stature, and his top among the thick boughs; he was attended by other princes that were tributaries to him, and was surrounded by a life-guard of brave men. He surpassed all the princes in his neighbourhood; they were all shrubs to him (Eze 31:5): His height was exalted above all the trees of the field; they were many of them very high, but he overtopped them all, Eze 31:8. The cedars, even those in the garden of Eden, which we may suppose were the best of the kind, would not hide him, but his top branches outshot theirs. 2. He was a spreading cedar; his branches did not only run up in height, but run out in breadth, denoting that this mighty prince was not only exalted to great dignity and honour, and had a name above the names of the great men of the earth, but that he obtained great dominion and power; his territories were large, and he extended his conquests far and his influences much further. This cedar, like a vine, sent forth his branches to the sea, to the river, Ps 80:11. His boughs were multiplied; his branches became long (Eze 31:5); so that he had a shadowing shroud, Eze 31:3. This contributed very much to his beauty, that he grew proportionably large as well as high. He was fair in his greatness, in the length of his branches (Eze 31:7), very comely as well as very stately, fair by the multitude of his branches, Eze 31:9. His large dominions were well managed, like a spreading tree that is kept in shape and good order by the skill of the gardener, so as to be very beautiful to the eye. His government was as amiable in the eyes of wise men as it was admirable in the eyes of all men. The fir-trees were not like his boughs, so straight, so green, so regular; nor were the branches of the chestnut-trees like his branches, so thick, so spreading. In short, no tree in the garden of God, in Eden, in Babylon (for that stood where paradise was planted), where there was every tree that was pleasant to the sight (Ge 2:9), was like to this cedar in beauty; that is, in all the surrounding nations there was no prince so much admired, so much courted, and whom every body was so much in love with, as the king of Assyria. Many of them did virtuously, but he excelled them all, outshone them all. All the trees of Eden envied him, Eze 31:9. When they found they could not compare with him they were angry and grieved that he so far outdid them, and secretly grudged him the praise due to him. Note, It is the unhappiness of those who in any thing excel others that thereby they make themselves the objects of envy; and who can stand before envy? 3. He was serviceable, as far as a standing growing cedar could be, and that was only by his shadow (Eze 31:6): All the fowls of heaven, some of all sorts, made their nests in his boughs, where they were sheltered from the injuries of the weather. The beasts of the field put themselves under the protection of his branches. There they were levant—rising up, and couchant—lying down; there they brought forth their young; for they had there a natural covert from the heat and from the storm. The meaning of all is, Under his shadow dwelt all great nations; they all fled to him for safety, and were willing to swear allegiance to him if he would undertake to protect them, as travellers in a shower come under thick trees for shelter. Note, Those who have power ought to use it for the protection and comfort of those whom they have power over; for to that end they are entrusted with power. Even the bramble, if he be anointed king, invites the trees to come and trust in his shadow, Jdg 9:15. But the utmost security that any creature, even the king of Assyria himself, can give, is but like the shadow of a tree, which is but a scanty and slender protection, and leaves a man many ways exposed. Let us therefore flee to God for protection, and he will take us under the shadow of his wings, where we shall be warmer and safer than under the shadow of the strongest and stateliest cedar, Ps 17:8,91:4. 4. He seemed to be settled and established in his greatness and power. For, (1.) It was God that made him fair, Eze 31:9. For by him kings reign. He was comely with the comeliness that God put upon him. Note, God's hand must be eyed and owned in the advancement of the great men of the earth, and therefore we must not envy them; yet that will not secure the continuance of their prosperity, for he that gave them their beauty, if they be deprived of it, knows how to turn it into deformity. (2.) He seemed to have a good bottom. This cedar was not like the heath in the desert, made to inhabit the parched places (Jer 17:6); it was not a root in a dry ground, Isa 53:2. No; he had abundance of wealth to support his power and grandeur (Eze 31:4): The waters made him great; he had vast treasures, large stores and magazines, which were as the deep that set him up on high, constant revenues coming in by taxes, customs, and crown-rents, which were as rivers running round about his plants; these enabled him to strengthen and secure his interests every where, for he sent out his little rivers, or conduits, to all the trees of the field, to water them; and when they had maintenance from the king's palace (Ezr 4:14), and their country was nourished by the king's country (Ac 12:20), they would be serviceable and faithful to him. Those that have wealth flowing upon them in great rivers find themselves obliged to send it out again in little rivers; for, as goods are increased, those are increased that eat them, and the more men have the more occasion they have for it; yea, and still the more they have occasion for. The branches of this cedar became long, because of the multitude of waters which fed them (Eze 31:5,7); his root was by great waters, which seemed to secure it that its leaf should never wither (Ps 1:3), that it should not see when heat came, Jer 17:8. Note, Worldly people may seem to have an established prosperity, yet it only seems so, Job 5:3, Ps 37:35.
10-18
The King of Assyria's Downfall; The Fall of Assyria (588 BC)
繁體中文
亞述王的覆滅；亞述的傾覆（主前588年）
¹⁰ 「所以主耶和華如此說：因它高大，樹尖插入茂密的枝葉中，心裏因高大而驕傲； ¹¹ 我就必將它交給列國中大有威勢的人；他必定辦它。因它的罪惡，我已經驅逐它。 ¹² 外邦人，就是列國中強暴的，將它砍斷棄掉。它的枝條落在山間和各谷中；它的枝子折斷在地一切河旁；地的眾民都已經走去，離開它的蔭下。 ¹³ 空中的飛鳥都要宿在它的荒涼處；田野的走獸都要臥在它的枝條上； ¹⁴ 好使水旁的諸樹不因高大而驕傲，樹尖插入茂密的枝葉中，凡飲水的諸樹不得高大自舉；因為它們都交與死亡，下到地的深處，在世人中間，與下坑的人一同去。 ¹⁵ 主耶和華如此說：它下陰間的那日，我便使人悲哀。我為它遮蓋深淵，堵住江河，使大水停流；我使黎巴嫩為它悽慘，田野的諸樹都因它發昏。 ¹⁶ 我將它扔到陰間，與下坑的人一同下去的時候，我就使列國因它墜落的響聲震動。伊甸的一切樹—黎巴嫩得水滋潤、佳美最佳的樹—都在地的深處得了安慰。 ¹⁷ 它們也與它同下陰間，到被刀殺的人那裏。它們曾作它的膀臂，在列國中住在它的蔭下。 ¹⁸ 在這樣的榮耀威嚴裏，在伊甸諸樹中，誰能與你相比呢？然而你要與伊甸的諸樹一同下到地的深處；你要躺在未受割禮的人中間，與被刀殺的人在一起。這是法老和他的群眾。這是主耶和華說的。」
我們已經看見埃及王在榮華、權勢和昌盛上與亞述王相似，他在偉大上與亞述王何其相像；如今我們要看見，
I. 他在驕傲上也同樣與亞述王相似（Eze 31:10）。因為正如鏡中映照臉面，一個敗壞屬肉體的心也映照另一個；繁榮景況中的同樣試探，既使一些人敗倒，也使許多人因此喪命。「你—埃及王啊！在高大上抬舉了自己，因你的財富和權勢而驕傲」（Eze 29:3）。亞述王也是如此；當他「在茂密的枝葉中長出樹尖」之後，他的心立刻「因自己的高大而高抬」，變得狂妄專橫，公然藐視神自己，踐踏神的百姓。」試看那位大君王、亞述王差遣給希西家的信息與書信（Isa 36:4），便可為證。他何等狂傲地論及自己和自己的功業！又何等輕蔑地論及那位偉大敬虔的人！埃及人和亞述人在別的罪上也確實同心合意，特別是壓迫神百姓的罪，這罪同時加在他們兩者身上（Isa 52:4）；但這裏把那罪追溯到它的根源，就是驕傲；因為「驕傲人」所充滿的，正是「輕蔑」。請注意，當人的外在景況升高時，他們的心思通常也隨之高升；在極大的升高之中，要找到一顆謙卑的心，實屬罕見。
II. 因此他必在傾覆上與亞述王相似；為闡明這比較的這一部分，
1. 這裏記載了亞述王傾覆的歷史。就他的份而言，神說（Eze 31:11），「因此我」—因為他如此被高舉—「便將他交在列國大有威勢的人手中。」米底亞王基阿克薩雷斯在位第二十六年，與巴比倫王尼布甲尼撒在位第一年聯手，毀滅了尼尼微，連同亞述帝國一併傾覆。尼布甲尼撒雖然當時還不算，但後來確實成了名副其實的「列國大有威勢的人」—在他們中間最為強盛，凌駕他們之上，足以勝過他們。
(1.) 關於亞述的傾覆，這裏肯定了三件事：—[1.] 是神自己定意要毀滅他：「我已將他交在」行刑者「的手中；」「我已驅逐他。」請注意，神是審判官，祂降卑這人、高舉那人（Ps 75:7）；何時祂喜悅，便能將那些自以為根基最深厚、在別人看來也如此的人連根拔除、逐出。而異邦中最強大的君王，若不是全能者親自將他們交在對方手中，也斷不能在他們所爭戰的事上得勝。[2.] 是他自己的罪招致了他的毀滅：「我因他的罪惡驅逐了他。」凡從尊榮、權勢和產業中被驅逐的人，無一不是「因他們的罪惡」。我們一切的安樂，從未失去過任何不是已經被千遍抵消、當作刑罰之物。惡人若「被趕走」，是「在他們的罪惡中」被趕走。[3.] 毀滅他的工具將是「列國大有威勢的人」；因為神常常用一個惡人來懲罰另一個。「他必定辦他」，必知道如何對付他，無論他何等偉大。請注意，驕傲專橫的人遲早要遇見與他旗鼓相當的對手。
(2.) 在這段亞述傾覆的歷史中，請留意：[1.] 香柏樹比喻的延續。他長得極高，枝條伸展極遠；但他傾覆的日子到了。*第一，*這棵雄偉的香柏樹被砍伐了：「列國中強暴的將它砍斷。」士兵們既受了武裝，又被授權殺戮、毀滅，理所當然被算為「列國中強暴的」。他們先砍斷了它的枝條，奪取了他國度的部分地區，強行從他手中奪去；以至於在列國的各「山間」和「山谷」中，在高地和低地，在「一切河旁」，都有城市或邦國從亞述王朝中脫離出去，那些原是臣屬於它的，或叛離，或被收復。它的羽毛本是借來的；當每隻鳥都取回自己的羽毛時，它便如樹樁般赤裸。*第二，*它被離棄了：「地的眾民」，那些曾投奔它求蔭庇的，「都已經從它的蔭下走去，離開了它。」當它不能再保護他們時，他們便以為不再欠它效忠。不要讓大人物因追隨者、依附者的數目而驕傲；他們所求的不過是利益。當神的護理向他們變臉時，他們的隨從很快便四散離去。*第三，*它被人凌辱，它的傾覆被人幸災樂禍（Eze 31:13）：「它的荒涼處要有空中的飛鳥宿在其上」，踐踏這香柏樹折斷的枝條。它的傾覆被其他樹所幸災樂禍，那些樹惱恨自己被它遮蔽得如此之深：「伊甸的一切樹」，那些在它之前被砍伐傾倒的，「凡得雨水滋潤的」（正如遺留在「南方」的樹樁被說成「得天的甘露滋潤」（Da 4:23），又「因水的氣味發芽」（Job 14:9）），「都在地的深處得了安慰」，因為他們看見這棵驕傲的香柏樹被降到與他們同等低微的地步。Solamen miseris socios habuisse doloris—「苦難中有同受苦難的同伴，是受苦之人的安慰。」但相反地，黎巴嫩的諸樹，那些仍在高度和力量中挺立的，「為它悽慘」，「田野的諸樹都因它發昏」，因為他們不能不從它的傾覆中讀出自己將來的命運。「香柏樹若搖動，松樹啊，你當哀號」，因為它們不能指望長久站立（Zec 11:2）。[2.] 香柏樹比喻的解釋。這香柏樹的砍伐，象徵著這位大君王及其所有黨羽和支持者的被殺；他們都「交與死亡」，要倒在刀下，正如香柏樹倒在斧下。他和他的首領們—他曾說他們「全都是王」—下到墳墓，「到地的深處，在世人中間」，如同毫無身分地位之分的普通人。「他們要死，與人一樣」（Ps 82:7）；他們與「那些下坑的人」一同被帶走，他們的榮華既不能保護他們，也「不能隨他們下去」。又（Eze 31:16），他被「扔到陰間，與那些下坑的人一同下去」；他進入了死人的狀態，與別人一樣被埋葬，在幽暗與遺忘之中。又（Eze 31:17），「它們凡作它膀臂的」，它所倚靠的、藉以行事發揮權勢的，「凡住在它蔭下的」，它的臣民和盟邦，以及一切依附於它的，「都」與它「一同」「下」到毀滅中，下到墳墓裏，「與被刀殺的人在一起」，到那些在他們之前被不正常死亡剪除的人那裏，在罪咎與羞恥的重擔之下。當大人物傾覆時，有許多人隨之傾覆，正如有許多人在此之前已經照樣傾覆了。[3.] 神在使這位大君王和他的王朝傾覆之事上所設計、所要達到的目的。祂的目的，*第一，*向周圍的列國發出警報，使他們全都驚惶呆立（Eze 31:16）：「我使列國因它墜落的響聲震動。」他們都驚訝不已，看見如此強大的君王竟這樣被拉下來。這給他們一切的自信帶來了衝擊，人人都想下一個必輪到自己。「它下陰間的那日」（Eze 31:15），「我便使人悲哀」，一場普遍的哀悼，正如全國在君王駕崩時都進入哀悼一樣。為表示這普遍的憂傷，「我為它遮蓋深淵」，使之披上黑色，停止一切事務，以順應這普遍的哀悼。「我堵住江河，使大水停流」，讓水流入另一條河道，就是哀悼的河道。黎巴嫩特別是敘利亞王國，有時與亞述結盟，為它悽慘；正如巴比倫的盟邦一樣（Re 18:9）。*第二，*向周圍的列國及其君王發出勸戒（Eze 31:14）：「好使水旁的諸樹」—雖然處於最有利的位置—「不因高大而驕傲」，不因自恃而驕傲自大，「樹尖插入茂密的枝葉中」輕蔑地看別人，也不「因高大而自舉」，信賴自己的謀略和權勢，以為自己永遠不會被拉下來。讓他們都以亞述為戒，因為他曾像他們中間任何一位一樣高昂地昂首，以為自己的腳步和他們一樣穩固；但驕傲在他的毀滅以先，他的自信終究辜負了他。請注意，驕傲狂妄之人的傾覆，是要作別人的警誡，叫他們保持謙卑。尼布甲尼撒自己親身參與了拉倒亞述的行動，他若接受了這勸戒，就好了。
2. 這裏是埃及王將要照樣傾覆的預言（Eze 31:18）。他自以為像亞述那樣「在榮耀威嚴裏」，超越「伊甸的一切樹」，如同柏樹超越灌木一般。「但你也必與其他悅人眼目的樹—伊甸的那些樹—一同被帶下。你必被帶到墳墓，到地的深處；你必躺在未受割禮的人中間」，他們在不潔中死去，死得毫無榮耀，死在咒詛之下，遠離神；那時你所踐踏的人要因你幸災樂禍，說：「這是法老和他的群眾。看他是何等卑微，他躺得何等低微；看他的榮華和驕傲全都歸於何處；這就是他所剩下的一切。」請注意，大人物和大群眾，連同他們在世上所掀起的轟動與喧囂，當神來與他們理論時，很快就會變得渺小、比無有還小—法老和他的群眾就是如此。
English original
The King of Assyria's Downfall; The Fall of Assyria (588 BC)
¹⁰ Therefore thus saith the Lord GOD; Because thou hast lifted up thyself in height, and he hath shot up his top among the thick boughs, and his heart is lifted up in his height;
¹¹ I have therefore delivered him into the hand of the mighty one of the heathen; he shall surely deal with him: I have driven him out for his wickedness.
¹² And strangers, the terrible of the nations, have cut him off, and have left him: upon the mountains and in all the valleys his branches are fallen, and his boughs are broken by all the rivers of the land; and all the people of the earth are gone down from his shadow, and have left him.
¹³ Upon his ruin shall all the fowls of the heaven remain, and all the beasts of the field shall be upon his branches:
¹⁴ To the end that none of all the trees by the waters exalt themselves for their height, neither shoot up their top among the thick boughs, neither their trees stand up in their height, all that drink water: for they are all delivered unto death, to the nether parts of the earth, in the midst of the children of men, with them that go down to the pit.
¹⁵ Thus saith the Lord GOD; In the day when he went down to the grave I caused a mourning: I covered the deep for him, and I restrained the floods thereof, and the great waters were stayed: and I caused Lebanon to mourn for him, and all the trees of the field fainted for him.
¹⁶ I made the nations to shake at the sound of his fall, when I cast him down to hell with them that descend into the pit: and all the trees of Eden, the choice and best of Lebanon, all that drink water, shall be comforted in the nether parts of the earth.
¹⁷ They also went down into hell with him unto them that be slain with the sword; and they that were his arm, that dwelt under his shadow in the midst of the heathen.
¹⁸ To whom art thou thus like in glory and in greatness among the trees of Eden? yet shalt thou be brought down with the trees of Eden unto the nether parts of the earth: thou shalt lie in the midst of the uncircumcised with them that be slain by the sword. This is Pharaoh and all his multitude, saith the Lord GOD.
We have seen the king of Egypt resembling the king of Assyria in pomp, and power, and prosperity, how like he was to him in his greatness; now here we see,
I. How he does likewise resemble him in his pride, Eze 31:10. For, as face answers to face in a glass, so does one corrupt carnal heart to another; and the same temptations of a prosperous state by which some are overcome are fatal to many others too. "Thou, O king of Egypt! hast lifted up thyself in height, hast been proud of thy wealth and power, Eze 29:3. And just so he (that is, the king of Assyria); when he had shot up his top among the thick boughs his heart was immediately lifted up in his height, and he grew insolent and imperious, set God himself at defiance, and trampled upon his people;" witness the messages and letter which the great king, the king of Assyria, sent to Hezekiah, Isa 36:4. How haughtily does he speak of himself and his own achievements! how scornfully of that great and good man! There were other sins in which the Egyptians and the Assyrians did concur, particularly that of oppressing God's people, which is charged upon them both together (Isa 52:4); but here that sin is traced up to its cause, and that was pride; for it is the contempt of the proud that they are filled with. Note, When men's outward condition rises their minds commonly rise with it; and it is very rare to find a humble spirit in the midst of great advancements.
II. How he shall therefore resemble him in his fall; and for the opening of this part of the comparison,
1. Here is a history of the fall of the king of Assyria. For his part, says God (Eze 31:11), I have therefore, because he was thus lifted up, delivered him into the hand of the mighty one of the heathen. Cyaxares, king of the Medes, in the twenty-sixth year of his reign, in conjunction with Nebuchadnezzar king of Babylon in the first year of his reign, destroyed Nineveh, and with it the Assyrian empire. Nebuchadnezzar, though he was not then, yet afterwards became, very emphatically, the mighty one of the heathen, most mighty among them and most mighty over them, to prevail against them.
(1.) Respecting the fall of the Assyrian three things are affirmed:—[1.] It is God himself that orders his ruin: I have delivered him into the hand of the executioner; I have driven him out. Note, God is the Judge, who puts down one and sets up another (Ps 75:7); and when he pleases he can extirpate and expel those who think themselves, and seem to others, to have taken deepest root. And the mightiest ones of the heathens could not gain their point against those they contended with if the Almighty did not himself deliver them into their hands. [2.] It is his own sin that procures his ruin: I have driven him out for his wickedness. None are driven out from their honour, power, and possessions, but it is for their wickedness. None of our comforts are ever lost but what have been a thousand times forfeited. If the wicked are driven away, it is in their wickedness. [3.] It is a mighty one of the heathen that shall be the instrument of his ruin; for God often employs one wicked man in punishing another. He shall surely deal with him, shall know how to manage him, great as he is. Note, Proud imperious men will, sooner or later, meet with their match.
(2.) In this history of the fall of the Assyrian observe, [1.] A continuation of the similitude of the cedar. He grew very high, and extended his boughs very far; but his day comes to fall. First, This stately cedar was cropped: The terrible of the nations cut him off. Soldiers, who being both armed and commissioned to kill, and slay, and destroy, may well be reckoned among the terrible of the nations. They have lopped off his branches first, have seized upon some parts of his dominion and forced them out of his hands; so that in all mountains and valleys of the nations about, in the high-lands and low-lands, and by all the rivers, there were cities or countries that were broken off from the Assyrian monarchy, that had been subject to it, but had either revolted or were recovered from it. Its feathers were borrowed; and, when every bird had fetched back its own, it was naked like the stump of a tree. Secondly, It was deserted: All the people of the earth, that had fled to him for shelter, have gone down from his shadow and have left him. When he was disabled to give them protection they thought they no longer owed him allegiance. Let not great men be proud of the number of those that attend them and have a dependence upon them; it is only for what they can get. When Providence frowns upon them their retinue is soon dispersed and scattered from them. Thirdly, It was insulted over, and its fall triumphed in (Eze 31:13): Upon his ruin shall all the fowls of the heaven remain, to tread upon the broken branches of this cedar. Its fall is triumphed in by the other trees, who were angry to see themselves overtopped so much: All the trees of Eden, that were cut down and had fallen before him, all that drank water of the rain of heaven, as the stump of the tree that is left in the south is said to be wet with the dew of heaven (Da 4:23) and to bud through the scent of water (Job 14:9), shall be comforted in the nether parts of the earth when they see this proud cedar brought as low as themselves. Solamen miseris socios habuisse doloris—To have companions in woe is a solace to those who suffer. But, on the contrary, the trees of Lebanon, that are yet standing in their height and strength, mourned for him, and the trees of the field fainted for him, because they could not but read their own destiny in his fall. Howl, fir-trees, if the cedar be shaken, for they cannot expect to stand long, Zec 11:2. [2.] An explanation of the similitude of the cedar. By the cutting down of this cedar is signified the slaughter of this mighty monarch and all his adherents and supporters; they are all delivered to death, to fall by the sword, as the cedar by the axe. He and his princes, who, he said, were altogether kings, go down to the grave, to the nether parts of the earth, in the midst of the children of men, as common persons of no quality or distinction. They died like men (Ps 82:7); they were carried away with those that go down to the pit, and their pomp did neither protect them nor descend after them. Again (Eze 31:16), He was cast down to hell with those that descend into the pit; he went into the state of the dead, and was buried as others are, in obscurity and oblivion. Again (Eze 31:17), They all that were his arm, on whom he stayed, by whom he acted and exerted his power, all that dwelt under his shadow, his subjects and allies, and all that had any dependence on him, they all went down into ruin, down into the grace with him, unto those that were slain with the sword, to those that were cut off by untimely deaths before them, under the load of guilt and shame. When great men fall a great many fall with them, as a great many in like manner have fallen before them. [3.] What God designed, and aimed at, in bringing down this mighty monarch and his monarchy. He designed thereby, First, To give an alarm to the nations about, to put them all to a stand, to put them all to a gaze (Eze 31:16): I made the nations to shake at the sound of his fall. They were all struck with astonishment to see so mighty a prince brought down thus. It give a shock to all their confidences, every one thinking his turn would be next. When he went down to the grave (Eze 31:15) I caused a mourning, a general lamentation, as the whole kingdom goes into mourning at the death of the king. In token of this general grief, I covered the deep for him, put that into black, gave a stop to business, in complaisance to this universal mourning. I restrained the floods, and the great waters were stayed, that they might run into another channel, that of lamentation. Lebanon particularly, the kingdom of Syria, that was sometimes in confederacy with the Assyrian, mourned for him; as the allies of Babylon, Re 18:9. Secondly, To give an admonition to the nations about, and to their kings (Eze 31:14): To the end that none of all the trees by the waters, though ever so advantageously situated, may exalt themselves for their height, may be proud and conceited of themselves and shoot up their top among the thick boughs, looking disdainfully upon others, nor stand upon themselves for their height, confiding in their own politics and powers, as if they could never be brought down. Let them all take warning by the Assyrian, for he once held up his head as high, and thought he kept his footing as firm, as any of them; but his pride went before his destruction, and his confidence failed him. Note, The fall of proud presumptuous men is intended for warning to others to keep humble. It would have been well for Nebuchadnezzar, who was himself active in bringing down the Assyrian, if he had taken the admonition.
2. Here is a prophecy of the fall of the king of Egypt in like manner, Eze 31:18. He thought himself like the Assyrian in glory and greatness, over-topping all the trees of Eden, as the cypress does the shrubs. "But thou also shalt be brought down, with the other trees that are pleasant to the sight, as those in Eden. Thou shalt be brought to the grave, to the nether or lower parts of the earth; thou shalt lie in the midst of the uncircumcised, that die in their uncleanness, die ingloriously, die under a curse and at a distance from God; then shall those whom thou hast trampled upon triumph over thee, saying, This is Pharaoh and all his multitude. See how mean he looks, how low he lies; see what all his pomp and pride have come to; here is all that is left of him." Note, Great men and great multitudes, with the great figure and great noise they make in the world, when God comes to contend with them, will soon become little, less than nothing, such as Pharaoh and all his multitude.
本章的預言與前兩章一樣，是反對埃及的，為要使法老謙卑、受挫。在審判大罪犯時，通常會查考先例，看看在同類案件中別人是如何處置的，這既可指導審判，也可使審判顯為公允。法老因他的驕傲狂妄，以及他對神百姓所加的傷害，已站在神公義的審判臺前受審；但他自視甚高、自恃甚大，以為不必向任何權柄交代，又自恃強盛、防衛嚴密，以為無人能征服。因此先知受命向他報告亞述王的案例——亞述王的首都就是尼尼微。一、他必須讓法老看見，亞述王曾經是何等偉大的君王，他擁有怎樣遼闊的帝國，握有怎樣強大的權勢；埃及王雖然偉大，也不能超過他，結 31:3-9。二、他然後要讓法老看見，自己在驕傲和屬肉體的安全感上與亞述王何等相似，結 31:10。三、接著他要向法老宣讀亞述王傾覆滅亡的歷史，這事在列國中引起了何等的轟動，又給一切權勢君王何等的警戒，叫他們防備驕傲，結 31:11-17。四、他要把這一切留給埃及王自己去應用，讓他在亞述王之罪的鏡子裏看見自己的面目，並透過亞述王傾覆的透鏡預見自己的傾覆，結 31:18。