Chapter commentary
Ezekiel Chapter 3
서론
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简体中文
English original
In this chapter we have the further preparation of the prophet for the work to which God called him. I. His eating the roll that was presented to him in the close of the foregoing chapter, Eze 3:1-3. II. Further instructions and encouragements given him to the same purport with those in the foregoing chapter, Eze 3:4-11. III. The mighty impulse he was under, with which he was carried to those that were to be his hearers, Eze 3:12-15. IV. A further explication of his office and business as a prophet, under the similitude of a watchman, Eze 3:16-21. V. The restraining and restoring of the prophet's liberty of speech, as God pleased, Eze 3:22-27.
1-15
The Prophet Ordered to Eat the Roll; Instructions Given to the Prophet; The Prophet's Instructions; Ezekiel's Reluctance to Be a Reprover (595 BC)
简体中文
先知受命吃卷；先知受的指教；先知的训示；以西结不愿作责备者（主前595年）
¹ 他对我说：人子啊，要吃你所当吃的，吃这卷，好去对以色列家讲说。
² 于是我开口，他就使我吃这卷。
³ 他对我说：人子啊，要使你的肚腹充满，用我所赐你的这卷充满你的肚腹。我就吃了，口中觉得其甜如蜜。
⁴ 他又对我说：人子啊，你往以色列家那里去，对他们讲说我的话。
⁵ 你奉差遣不是往那说话深奥、言语难懂的民那里去，乃是往以色列家去；
⁶ 不是往那说话深奥、言语难懂、其言你不明白的许多国民那里去。我若差你往他们那里去，他们必听从你。
⁷ 以色列家却不肯听从你，因为他们不肯听从我；原来以色列全家是额坚心硬的人。
⁸ 看哪，我使你的脸硬过他们的脸，使你的额硬过他们的额。
⁹ 我使你的额像金钢钻，比火石更硬。他们虽是悖逆之家，你不要怕他们，也不要因他们的脸色惊惶。
¹⁰ 他又对我说：人子啊，我对你所说的一切话，要存在心里，耳中听闻。
¹¹ 你往被掳的子民、你本国的子民那里去，对他们讲说，告诉他们：『主耶和华如此说』，无论他们肯听不肯听。
¹² 那时，灵将我举起，我就听见在我身后有震动轰轰的声音，说：从他的地方称颂耶和华的荣耀。
¹³ 我又听见那活物的翅膀彼此相碰的声音，与轮子旁边轰轰的声音，并一个震动轰轰的声音。
¹⁴ 于是灵将我举起，带我而去。我满怀忧苦，灵性愤激；并且耶和华的手在我身上大有能力。
¹⁵ 我就来到提勒亚毕——被掳的人所住的、靠近迦巴鲁河之地；我来到他们所住的地方，在他们中间忧忧闷闷地坐了七日。
有些译者恰当地将这些经文与前一章相连，因为它们本是同一整体，是同一异象的延续。先知从神领受话语，为要传给神的百姓；他们先以神的旨意装备自己，好能以神心意与旨意的认识去装备他们。这里先知受教：
一、他当如何亲自领受神的启示（结3:1）。他所见坐「在宝座上」（结1:26）的基督对他说：「人子啊，要吃这卷」，就是把这道接进你的悟性，把它取过来，领会它的意思，正确地明白它，把它接进你的心里加以应用，并为之动情；把它铭刻在你心思中，反复思想，如反刍倒嚼一般；把它整体地领受，毫不为难，更是以吃肉那样的快乐来领受它，让你的灵魂因之得滋养、得坚固；让它成为你的饮食，成为你必需的食物；饱尝它，如同你饱尝所吃下的肉。」传道人也当如此，在他们的研读与默想中，把那要向别人传讲的神的道接进来。「我得着你的言语就吃了」（耶15:16）。他们当既熟悉又深受感动于神的事，好使他们能既清楚又热切地论及这些事，带着丰盛属天的光与热。今请留意：1. 这命令是怎样谆谆告诫先知的。在前一章是「吃我所赐你的」，这里（结3:1）则是「要吃你所当吃的，就是基督的手所摆在你面前的」。注意：凡我们看为神之道的，凡那位是神之道的基督所带给我们的，我们都当不争辩地领受。在圣经里摆在我们面前的，我们都当吃下。又说（结3:3）：「要充满肚腹，用这卷充满你的肚腹」；不要像那令人生厌之物，吃了又吐出来，而要像那滋养胃肠、令人愉悦之物，吃了就存留。「在这异象上饱餐，直到你像以利户那样『满怀言语』」（伯32:18）。让这道在你里面得着位置，得着最里面的位置。」我们必须用功对待自己的心，好使它当受地接纳并款待神的道，使每一功用尽其职，以利于神的道当被消化——使它「化为血肉精力」（in succum et sanguinem）。我们必须倒空属地之物，好「用这卷充满我们的肚腹」。2. 这命令是怎样被解明的（结3:10）：「我对你所说的一切话，要存在心里」，又要「用耳中听闻」——就是以爱心去领受。「让这些话沉入你们的耳中」（路9:44）。基督不仅要求先知注意他现在所说的，也注意他此后任何时候所要说的：「这一切都要存在你的心里；这些事你要默想，并全人投入其中」（提前4:15）。3. 这命令在异象中是如何被遵行的。他「开口」，基督就「使他吃这卷」（结3:2）。我们若真心愿意把道接进心里，基督必藉着他的灵将道带入其中，并使之「丰丰富富地存在我们里面」。倘若那位「展开书卷」、并藉他的灵作为「启示的灵」将它铺陈在我们面前的，不也「开启我们的悟性」、并藉他的灵作为「智慧的灵」赐我们以认识并「使我们吃下它」，我们便永远与它无分。先知本担心这卷会成为不快口的食粮、一无可吃的菜肴，但它在他「口中其甜如蜜」。注意：我们若甘心顺服，连最艰难的命令也遵行，就必在回想中得着安慰，使我们在尽本分的道路上所遇的一切艰难都得以充充足足地补足。这卷「虽然写满哀号、悲伤、祸患」，对先知却「其甜如蜜」。注意：敬虔的灵魂能以极大的喜乐领受那些对恶人说得最严厉可畏的神之真理。我们看见圣约翰也藉着这样的记号得以窥见启示的一角（启10:9-10）。他「从天使手中把小书卷取过来，吃了，在口中」也像这卷一样「甜如蜜」；但它「在肚腹中却发苦」；我们也将看见这道也是如此，因为（结3:14）先知「满怀忧苦而去」。
二、他当如何把亲自领受的神之启示传给别人（结3:1）：「要吃这卷，然后去对以色列家讲说。」他若不自己完全明白神的事，就不可着手向别人传讲；不可没有使命就去，也不可使命只领一半。然而他若自己完全明白了，就当既殷勤又勇敢地传讲，好叫别人得益。我们「不可隐瞒圣者的言语」（伯6:10），因为那是把受托要去经营的才干埋藏了。他当「去对以色列家讲说」；因为神的律例典章得以使他们知道，这是他们的特权；正如「律法的颁布」（活泼的圣言）一样，预言（活的圣言）也是「属乎他们的」。他不是被差到迦勒底人那里去责备他们的罪，而是「到以色列家」去责备他们自己的罪；因为父亲若见自己孩子行错了，所管教的是自己的孩子，而不是别人的孩子。
- 这里给他的训示，与上一章所给的大致相同。
（1）他当向他们传讲神所讲给他的一切，并且只传讲这些。他先前说过（结2:7）：「你要对他们讲我的话」；这里他说（结3:4），「你要用我的话对他们讲说」，或作「在我的话里讲说」。他不仅要说实质上与神对他所说相同的话，并且要尽可能用同样的语言和表达。蒙福的保罗虽是才华横溢之人，论到神的事却用「圣灵所教导的言语」（林前2:13）。圣经真理以圣经语言显得最美，那是它的本族服饰；我们怎能比用神的话更好地表达神的心意呢？
（2）他当记得他所奉差遣要对其讲说的是「以色列家」，是神的家，也是他自己的家；因此他当对他们有特别的关切，以信实和温柔待他们。他们是他所深识的，因他不仅是他们的同胞，更是「在患难中同受苦难的同伴」；他们与他同为受苦之人，不久前才在非常忧伤的境况下从犹大到巴比伦同行，常常彼此眼泪交融，这不能不使他们的情谊彼此相结。百姓有一位在经历上知道如何与他们同哀、并难免体恤他们软弱的先知，这是他们的福。先知所要应对的是本国之人，不是「说话深奥、言语难懂的民」，嘴唇深涩使你测不透其意、舌头迟钝使你与他们交谈既不能忍受也不能应对的民。每一种陌生的语言在我们听来都似乎又深又沉。「你不是被差到许多这样的民那里去，就是你既不能对他们说话、也不能听他们说话，没有传译就彼此不能明白、不能被明白的民那里。」使徒们诚然被差到「许多说话深奥的民」那里去，但他们若没有「方言的恩赐」，也断不能在他们中间作成任何善工；而以西结只被差到一个民那里，那民人数不多，又是他自己的同胞，他既与他们相熟，就可指望在他们中间得着接纳。
（3）他当记得神已经告诉过他那些奉差遣前往之人的坏品性，以致他若在他们中间遭遇挫折与失望，也不至于跌倒。他们「是额坚心硬的人」（结3:7），任何罪的控诉都不能使他们羞愧，任何烈怒的宣告都不能使他们战兢。两件事加重他们的顽梗：[1.] 他们比先知若被差遣前往的邻邦更加顽梗。神若差他到任何别的民那里去，纵然是「说话深奥」的民，「他们必会听从他」；他们至少会耐心地听他讲，并给他那种本国同胞所不肯给的尊重。尼尼微人因约拿所传的就受了感，而以色列家虽被这么大的先知云彩环绕，却仍不受激励、不归正。但这些事我们可说什么呢？蒙恩之器赐给那些不肯善用的人，却扣留了那些本会善用的人。我们当把这事交托神的主权，说：「主啊，你的判断何其深！」[2.] 他们是顽梗地抵挡神自己：「他们不肯听从你，也不足为奇，因为他们不肯听从我」；他们既不肯重视先知的话，也就不肯重视神的杖——「主的声音在城中呼喊」。他们若不信藉着传道人对他们说话的神，即使神从天上用「可听见的声音」对他们说话，他们也不会信；不但如此，他们之所以拒绝先知所说的，正是因为它出自那位「属肉体的心所与之为仇」的神。他们对神的律法存有偏见，因此对那负责维护神律法的先知充耳不闻。
（4）他当决意刚强壮胆，基督也应许以刚强装备他（结3:8-9）。他是奉差到「额坚心硬」的人那里去——这些人既不受任何感动，也不可藉善法或恶法被感化，反倒以侮辱神的使者、对抗所传的信息为荣。要知道如何对付他们，必是一件艰难的差事；但，[1.] 神必使他能在其上撑住场面：「我使你的脸硬过他们的脸」，赋予你这事所要求的一切坚定与胆量。也许以西结生性怯懦羞怯，但神若不曾使他合宜，也必以恩典使他合宜，去面对最大的艰难。注意：恶人在抵挡信仰上越是放胆，神的百姓在信仰的实践与辩护上就当越公开、越坚决。「无辜的人要激动自己攻击假冒为善的人」（伯17:8）。当罪恶放胆之时，美德不可畏缩。当神有工作要做，他必使人得力去做，并按着日子赐他们力量。若有需要，神能也必以恩典使忠心传道者的「额」坚硬「如金钢钻」，使最有权势的威胁也不能使他们变色。「主耶和华要帮助我，所以我硬着脸面好像坚石」（赛50:7）。[2.] 因此他受命要有刚强的心，在自己的工作上继续前行，怀着圣洁的安稳，不计较敌人的毁谤或威胁：「不要怕他们，也不要因他们的脸色惊惶」；不要让那无能的恶意的恐吓使你心寒，或在你面前设下绊脚石。胆大的罪人必须有胆大的责备者；「恶兽」必须被严厉地「责备」（多1:12-13），必须「用恐惧救他们」（犹1:23）。那紧紧跟随事奉神的人必确知神的恩宠，这样他们就不必因人的骄傲脸色惊惶。不要让那能制止背后诽谤之舌的怒容，也制止了那当面的责备之舌。
（5）他无论成效如何，都必须在他们中间坚持讲道（结3:11）。他当「往被掳的子民那里去」，他们既在患难之中，可望受教；他当看他们为「他本国之子民」，与他自己关系密切，因此他当对他们有非常温柔的关切，像保罗对自己的亲属那样（罗9:3）。他当「告诉他们」不仅主说了什么，也要说这是主说的；他当奉神的名说话，并以神的权柄印证他所说的：「主耶和华如此说；无论他们肯听不肯听，要这样告诉他们。」这并不是说我们对所传之道的成效可以漠不关心，而是无论成效如何，我们都当继续我们的工作，把结果交托给神。我们不可说「这里有些人太好，我们不必对他们讲」，或「那里有些人太坏，对他们讲也无用」；然而无论如何，总要忠实地传你的信息，「告诉他们：主耶和华如此如此说」，任凭他们拒绝，自负其险。
- 先知既照着他的职任受了这样充分的训示，这里就告诉我们：
（1）圣天使以何等满足的心为此差任喝彩，他们看见一位性情低于自己的人被如此尊荣地使用、被如此信靠，便非常欢喜。他「听见一个震动轰轰的声音」（结3:12），仿佛众天使都挤着争着要来看一位先知的就职；因为藉着教会（即藉着从教会反照）使他们得以「知道神百般的智慧」（弗3:10）。他们似乎彼此争竞，要看谁最靠近这伟大的景象。他听见他们翅膀相碰的声音——或（如这字本意）他们彼此「亲吻」的声音，表示众天使之间的彼此相爱与相助。他又听见「轮子」的声音，就是「与天使相称、与他们和谐同行」的护理之轮的声音。这一切都是为要吸引他的注意，并使他确信：那差遣他的神既有如此荣耀的随从行列，无疑也有足够的能力扶持他完成他的工作。但这一切嘈杂最终归入赞美的声音。他听见他们说：「从他的地方称颂耶和华的荣耀。」[1.] 从天上——他上面的居所——他的荣耀如今在异象中从那里降下，或也许现在正归回那里。愿上面那无数的服役之灵，与这异象中服役的众使一同说：「称颂耶和华的荣耀。」「你们要从天上赞美耶和华。他的众使者啊，要赞美他」（诗148:1-2）。[2.] 从圣殿——他在地上的居所——他的荣耀如今正从那里离开。他们为荣耀的离开而哀伤，却敬拜神在其中所显的公义：无论如何，神是应当称颂、是荣耀的，并且永远如此。先知以赛亚在受差遣时也听见神这样被赞（赛6:3）；当神忠心的仆人看见神在这下界受何等藐视，想到他在上界受何等钦慕与荣耀，便得着安慰。「耶和华的荣耀」在我们的地方受许多藐视，却在「他的地方」受许多赞美。
（2）先知自己怀着何等的勉强，又在「神的灵」何等的大能中，被带到职任的执行上。「所赐给他的恩不是徒然的」；因为，[1.] 灵以大能的手引领他。神吩咐他去，他却动也不动，直到「灵将他举起」。那「在轮子中」的「活物之灵」如今也在先知里面，并「将他举起」，先是使他更清楚地听见众天使的欢呼（结3:12），其后（结3:14）「将他举起，带他去」他的工作——他本对此退避三舍，既不愿给自己带来麻烦，也不愿向百姓预言灾祸。他巴不得可以推辞，却不得不像另一位先知那样承认（耶20:7）：「你比我更强，并且你得胜了。」以西结本愿把他所听见所看见的都留给自己，不让它外传，「但耶和华的手在他身上大有能力」，胜过了他；他在预言的催使下前行，与自己的意向相违，以致他不能不「讲说他所听见所看见的事」，像使徒们那样（徒4:20）。注意：神所呼召承担传道职任的人，神既为他们的头颅装备，也使他们的心倾向此任。[2.] 他怀着忧伤的心跟随：「灵将我带去」，他说，「于是我就去了」，但却是「满怀忧苦、灵性愤激」。他也许见过耶利米在耶路撒冷作先知时所面对的艰难差事——他所费的力、所遇的抵挡、所受的言语与手的虐待，以及一切到头来毫无果效——「难道」（以西结想）「我也要像他那样立作箭靶吗？」被掳之人的日子已经够苦了，作被掳中的先知又当如何？因此他这样忧愤、这样不安地前行。注意：在某些情形下，败坏之性虽明显抗拒，却仍可能有恩典的显著得胜。「我去了」，并非「不顺服天上的异象」，也并非像约拿那样躲避工作，而是「我满怀忧苦而去」，全然不以此为乐。当他亲自领受神的启示时，那对他「其甜如蜜」（结3:3）；他本可满心喜悦地终日默想它；但当他要向那些预见会被这道刚硬化、被激怒、并被加重定罪的人传讲时，他便「满怀忧苦」而行。注意：当忠心的传道者发现百姓顽梗不化、恨恶归正时，这是他们的大忧伤，使他们忧忧愁愁地继续工作。他「灵性愤激而去」，是因为预见所要遭遇的挫折；「但耶和华的手在他身上大有能力」，不仅迫使他去工作，更要装备他、领他经过，并使他能面对将要遇到的艰难（我们可以如此理解）；当他发现如此，他便较能与自己的差事和好，专心致志：「于是他来到被掳的人那里」（结3:15），来到他们中间许多聚集之处，「在他们所坐的地方坐下来」，或作工，或读书，或谈话，并在他们中间「坐了七日」，听他们所说，看他们所做；那段时间他都在等候「耶和华的话」临到他。注意：那些要向人讲论灵魂之事、讲得合宜而有功效的人，必须熟识他们、熟识他们的境况，必须像以西结在这里所作的，必须「在他们所坐的地方坐下来」，亲切地与他们谈论神的事，把自己放在他们的处境中，纵然他们「坐在巴比伦的河边」。但请留意，他在那里「忧忧闷闷」，为百姓的罪与苦痛忧伤，又被他所见异象的威严所压倒。他在那里「孤独凄凉」（有人如此读）；神不给他看见异象，人也不来探望他。他就这样被留下消化他的忧愁，并在「耶和华的话」临到他之前调到较好的心境。注意：神所要高举扩充的人，他必先使他们谦卑困压一时。
English original
The Prophet Ordered to Eat the Roll; Instructions Given to the Prophet; The Prophet's Instructions; Ezekiel's Reluctance to Be a Reprover (595 BC)
¹ Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel.
² So I opened my mouth, and he caused me to eat that roll.
³ And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness.
⁴ And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them.
⁵ For thou art not sent to a people of a strange speech and of a hard language, but to the house of Israel;
⁶ Not to many people of a strange speech and of a hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee.
⁷ But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hard-hearted.
⁸ Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads.
⁹ As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house.
¹⁰ Moreover he said unto me, Son of man, all my words that I shall speak unto thee receive in thine heart, and hear with thine ears.
¹¹ And go, get thee to them of the captivity, unto the children of thy people, and speak unto them, and tell them, Thus saith the Lord GOD; whether they will hear, or whether they will forbear.
¹² Then the spirit took me up, and I heard behind me a voice of a great rushing, saying, Blessed be the glory of the LORD from his place.
¹³ I heard also the noise of the wings of the living creatures that touched one another, and the noise of the wheels over against them, and a noise of a great rushing.
¹⁴ So the spirit lifted me up, and took me away, and I went in bitterness, in the heat of my spirit; but the hand of the LORD was strong upon me.
¹⁵ Then I came to them of the captivity at Tel-abib, that dwelt by the river of Chebar, and I sat where they sat, and remained there astonished among them seven days.
These verses are fitly joined by some translators to the foregoing chapter, as being of a piece with it and a continuation of the same vision. The prophets received the word from God that they might deliver it to the people of God, furnished themselves that they might furnish them with the knowledge of the mind and will of God. Now here the prophet is taught,
I. How he must receive divine revelation himself, Eze 3:1. Christ (whom he saw upon the throne, Eze 1:26) said to him, "Son of man, eat this roll, admit this revelation into thy understanding, take it, take the meaning of it, understand it aright, admit it into thy heart, apply it, and be affected with it; imprint it in thy mind, ruminate and chew the cud upon it; take it as it is entire, and make no difficulty of it, nay, take a pleasure in it as thou dost in thy meat, and let thy soul be nourished and strengthened by it; let it be meat and drink to thee, and as thy necessary food; be full of it, as thou art of the meat thou hast eaten." Thus ministers should in their studies and meditations take in that word of God which they are to preach to others. Thy words were found, and I did eat them, Jer 15:16. They must be both well acquainted and much affected with the things of God, that they may speak of them both clearly and warmly, with a great deal of divine light and heat. Now observe, 1. How this command is inculcated upon the prophet. In the foregoing chapter, Eat what I give thee; and here (Eze 3:1), "Eat that thou findest, that which is presented to thee by the hand of Christ." Note, Whatever we find to be the word of God, whatever is brought to us by him who is the Word of God, we must receive it without disputing. What we find set before us in the scripture, that we must eat. And again (Eze 3:3), "Cause thy belly to eat, and fill thy bowels with this roll; do not eat it and bring it up again, as that which is nauseous, but eat it and retain it, as that which is nourishing and grateful to the stomach. Feast upon this vision till thou be full of matter, as Elihu was, Job 32:18. Let the word have a place in thee, the innermost place." We must take pains with our own hearts, that we may cause them duly to receive and entertain the word of God, that every faculty may do its office, in order to the due digesting of the word of God, that it may be turned in succum et sanguinem—into blood and spirits. We must empty ourselves of worldly things, that we may fill our bowels with this roll. 2. How this command is explained Eze 3:10): "All my words that I shall speak unto thee, to be spoken unto the people, thou must receive in thy heart, as well as hear with thy ears, receive them in the love of them." Let these sayings sink down into your ears, Lu 9:44. Christ demands the prophet's attention not only to what he now says, but to all that he shall at any time hereafter speak: Receive it all in thy heart; meditate on these things and give thyself wholly to them, 1Ti 4:15. 3. How this command was obeyed in vision. He opened his mouth and Christ caused him to eat the roll, Eze 3:2. If we be truly willing to receive the word into our hearts, Christ will by his Spirit bring it into them and cause it to dwell in us richly. If he that opens the roll, and by his Spirit, as a Spirit of revelation, spreads it before us, did not also open our understanding, and by his Spirit, as a Spirit of wisdom, give us the knowledge of it and cause us to eat it, we should be for ever strangers to it. The prophet had reason to fear that the roll would be an unpleasant morsel and a sorry dish to make a meal of, but it proved to be in his mouth as honey for sweetness. Note, if we readily obey even the most difficult commands, we shall find that comfort in the reflection which will make us abundant amends for all the hardships we meet with in the way of our duty. Though the roll was filled with lamentations, and mourning, and woe, yet it was to the prophet as honey for sweetness. Note, Gracious souls can receive those truths of God with great delight which speak most terror to wicked people. We find St. John let into some part of the revelation by such a sign as this, Re 10:9,10. He took the book out of the angel's hand, and ate it up, and it was, as this, in his mouth sweet as honey; but it was bitter in the belly; and we shall find that this was so too, for (Eze 3:14) the prophet went in bitterness.
II. How he must deliver that divine revelation to others which he himself had received (Eze 3:1): Eat this roll, and then go, speak to the house of Israel. He must not undertake to preach the things of God to others till he did himself fully understand them; let him not go without his errand, nor take it by the halves. But when he does himself fully understand them he must be both busy and bold to preach them for the good of others. We must not conceal the words of the Holy One (Job 6:10), for that is burying a talent which was given us to trade with. He must go and speak to the house of Israel; for it is their privilege to have God's statutes and judgments made known to them; as the giving of the law (the lively oracles), so prophecy (the living oracles) pertains to them. He is not sent to the Chaldeans to reprove them for their sins, but to the house of Israel to reprove them for theirs; for the father corrects his own child if he do amiss, not the child of a stranger.
1. The instructions given him in speaking to them are much the same with those in the foregoing chapter.
(1.) He must speak to them all that, and that only, which God spoke to him. He had said before (Eze 2:7): Thou shalt speak my words to them; here he says (Eze 3:4), Thou shalt speak with my words unto them, or in my words. He must not only say that which for substance is the same that God had said to him, but as near as may be in the same language and expressions. Blessed Paul, though a man of a very happy invention, yet speaks of the things of God in the words which the Holy Ghost teaches, 1Co 2:13. Scripture truths look best in scripture language, their native dress; and how can we better speak God's mind than with his words?
(2.) He must remember that they are the house of Israel whom he is sent to speak to, God's house and his own; and therefore such as he ought to have a particular concern for and to deal faithfully and tenderly with. They were such as he had an intimate acquaintance with, being not only their countryman, but their companion in tribulation; they and he were fellow-sufferers, and had lately been fellow-travellers, in very melancholy circumstances, from Judea to Babylon, and had often mingled their tears, which could not but knit their affections to each other. It was well for the people that they had a prophet who knew experimentally how to sympathize with them, and could not but be touched with the feeling of their infirmities. It was well for the prophet that he had to do with those of his own nation, not with a people of strange speech and a hard language, deep of lip, so that thou canst not fathom their meaning, and heavy of tongue, whom it is intolerable and impossible to converse with. Every strange language seems to us to be deep and heavy. "Thou art not sent to many such people, whom thou couldst neither speak to nor hear from, neither understand nor be understood among but by an interpreter." The apostles indeed were sent to many people of a strange speech, but they could not have done any good among them if they had not had the gift of tongues; but Ezekiel was sent only to one people, those but a few, and his own, whom having acquaintance with he might hope to find acceptance with.
(3.) He must remember what God had already told him of the bad character of those to whom he was sent, that, if he met with discouragement and disappointment in them, he might not be offended. They are impudent and hard-hearted (Eze 3:7), no convictions of sin would make them blush, no denunciations of wrath would make them tremble. Two things aggravated their obstinacy:— [1.] That they were more obstinate than their neighbours would have been if the prophet had been sent to them. Had God sent him to any other people, though of a strange speech, surely they would have hearkened to him; they would at least have given him a patient hearing and shown him that respect which he could not obtain of his own countrymen. The Ninevites were wrought upon by Jonah's preaching when the house of Israel, that was compassed about with so great a cloud of prophets, was unhumbled and unreformed. But what shall we say to these things? The means of grace are given to those that will not improve them and withheld from those that would have improved them. We must resolve this into the divine sovereignty, and say, Lord, thy judgments are a great deep. [2.] That they were obstinate against God himself: "They will not hearken unto thee, and no marvel, for they will not hearken unto me;" they will not regard the word of the prophet, for they will not regard the rod of God, by which the Lord's voice cries in the city. If they believe not God speaking to them by a minister, neither would they believe though he should speak to them by a voice from heaven; nay, therefore they reject what the prophet says, because it comes from God, whom the carnal mind is enmity to. They are prejudiced against the law of God, and for that reason turn a deaf ear to his prophets, whose business it is to enforce his law.
(4.) He must resolve to put on courage, and Christ promises to steel him with it, Eze 3:8,9. He is sent to such as are impudent and hard-hearted, who will receive no impressions nor be wrought upon either by fair means or foul, who will take a pride in affronting God's messenger and confronting the message. It will be a hard task to know how to deal with them; but, [1.] God will enable him to put a good face on it: "I have made thy face strong against their faces, endued thee with all the firmness and boldness that the case calls for." Perhaps Ezekiel was naturally bashful and timorous, but, if God did not find him fit, yet by his grace he made him fit, to encounter the greatest difficulties. Note, The more impudent wicked people are in their opposition to religion the more openly and resolutely should God's people appear in the practice and defence of it. Let the innocent stir up himself against the hypocrite, Job 17:8. When vice is daring let not virtue be sneaking. And, when God has work to do, he will animate men for it and give them strength according to the day. If there be occasion, God can and will by his grace make the foreheads of faithful ministers as an adamant, so that the most threatening powers shall not dash them out of countenance. The Lord God will help men, therefore have I set my face like a flint, Isa 50:7. [2.] He is therefore commanded to have a good heart on it, and to go on in his work with a holy security, not valuing either the censures or the threats of his enemies: "Fear not, neither be dismayed at their looks; let not the menaces of their impotent malice cast either a damp upon thee or a stumbling-block before thee." Bold sinners must have bold reprovers; evil beasts must be rebuked cuttingly (Tit 1:12,13), must be saved with fear, Jude 1:23. Those that keep closely to the service of God may be sure of the favour of God, and then they need not be dismayed at the proud looks of men. Let not the angry countenance that drives away a back-biting tongue give any check to a reproving tongue.
(5.) He must continue instant with them in his preaching, whatever the success was, Eze 3:11. He must go to those of the captivity, who, being in affliction, it was to be hoped would receive instruction; he must look upon them as the children of his people, to whom he was nearly allied, and for whom he therefore ought to have a very tender concern, as Paul for his kinsmen, Ro 9:3. And he must tell them not only what the Lord said, but that the Lord said it; let him speak in God's name, and back what he said with his authority: Thus saith the Lord God; tell them so, whether they will hear or whether they will forbear. Not that it may be indifferent to us what success our ministry has, but, whatever it be, we must go on with our work and leave the issue to God. We must not say "Here are some so good that we do not need to speak to them," or, "Here are others so bad that it is to no purpose to speak to them;" but, however it be, deliver thy message faithfully, tell them, The Lord God saith so and so, let them reject it at their peril.
2. Full instructions being thus given to the prophet, pursuant to his commission, we are here told,
(1.) With what satisfaction this mission of his was applauded by the holy angels, who were very well pleased to see one of a nature inferior to their own thus honourable employed and entrusted. He heard a voice of a great rushing (Eze 3:12), as if the angels thronged and crowded to see the inauguration of a prophet; for to them is known by the church (that is, by reflection from the church) the manifold wisdom of God, Eph 3:10. They seemed to strive who should get nearest to this great sight. He heard the noise of their wings that touched, or (as the word is) kissed one another, denoting the mutual affections and assistances of the angels. He heard also the noise of the wheels of Providence moving over-against the angels and in concert with them. All this was to engage his attention and to convince him that the God who sent him, having such a glorious train of attendants, no doubt had power sufficient to bear him out in his work. But all this noise ended in the voice of praise. He heard them saying, Blessed be the glory of the Lord from his place. [1.] From heaven, his place above, whence his glory was now in vision descending, or whither perhaps it was now returning. Let the innumerable company of angels above join with those employed in this vision in saying, Blessed be the glory of the Lord. Praise you the Lord from the heavens. Praise him, all his angels, Ps 148:1,2. [2.] From the temple, his place on earth, whence his glory was now departing. They lament the departure of the glory, but adore the righteousness of God in it: however it be, yet God is blessed and glorious, and ever will be so. The prophet Isaiah heard God thus praised when he received his commission (Isa 6:3); and a comfort it is to all the faithful servants of God, when they see how much God is dishonoured in this lower world, to think how much he is admired and glorified in the upper world. The glory of the Lord has many slights from our place, but many praises from his place.
(2.) With what reluctance of his own spirit, and yet with what a mighty efficacy of the Spirit of God, the prophet was himself brought to the execution of his office. The grace given to him was not in vain; for, [1.] The Spirit led him with a strong hand. God bade him go, but he stirred not till the Spirit took him up. The Spirit of the living creatures that was in the wheels now was in the prophet too, and took him up, first to hear more distinctly the acclamations of the angels (Eze 3:12), but afterwards (Eze 3:14) lifted him up, and took him away to his work, which he was backward to, being very loth either to bring trouble upon himself or foretel it to his people. He would gladly have been excused, but must own, as another prophet does (Jer 20:7), Thou was stronger than I, and hast prevailed. Ezekiel would willingly have kept all he heard and saw to himself, that it might go no further, but the hand of the Lord was strong upon him and overpowered him; he was carried on contrary to his own inclinations by the prophetical impulse, so that he could not but speak the things which he had heard and seen, as the apostles, Ac 4:20. Note, Those whom God calls to the ministry, as he furnishes their heads for it, so he bows their hearts to it. [2.] He followed with a sad heart: The Spirit took me away, says he, and then I went, but it was in bitterness, in the heat of my spirit. He had perhaps seen what a hard task Jeremiah had at Jerusalem when he appeared as a prophet, what pains he took, what opposition he met with, how he was abused by hand and tongue, and what ill treatment he met with, and all to no purpose. "And" (thinks Ezekiel) "must I be set up for a mark like him?" The life of a captive was bad enough; but what would the life of a prophet in captivity be? Therefore he went in this fret and under this discomposure. Note, There may in some cases be a great reluctance of corruption even where there is a manifest predominance of grace. "I went, not disobedient to the heavenly vision, or shrinking from the work, as Jonah, but I went in bitterness, not at all pleased with it." When he received the divine revelation himself, it was to him sweet as honey (Eze 3:3); he could with abundance of pleasure have spent all his days in meditating upon it; but when he is to preach it to others, who, he foresees, will be hardened and exasperated by it, and have their condemnation aggravated, then he goes in bitterness. Note, It is a great grief to faithful ministers, and makes them go on in their work with a heavy heart, when they find people untractable and hating to be reformed. He went in the heat of his spirit, because of the discouragements he foresaw he should meet with; but the hand of the Lord was strong upon him, not only to compel him to his work, but to fit him for it, to carry him through it, and animate him against the difficulties he would meet with (so we may understand it); and, when he found it so, he was better reconciled to his business and applied himself to it: Then he came to those of the captivity (Eze 3:15), to some place where there were many of them together, and sat where they sat, working, or reading, or talking, and continued among them seven days to hear what they said and observe what they did; and all that time he was waiting for the word of the Lord to come to him. Note, Those that would speak suitably and profitably to people about their souls must acquaint themselves with them and with their case, must do as Ezekiel did here, must sit where they sit, and speak familiarly to them of the things of God, and put themselves into their condition, yea, though they sit by the rivers of Babylon. But observe, He was there astonished, overwhelmed with grief for the sins and miseries of his people and overpowered by the pomp of the vision he had seen. He was there desolate (so some read it); God showed him no visions, men made him no visit. Thus was he left to digest his grief, and come to a better temper, before the word of the Lord should come to him. Note, Those whom God designs to exalt and enlarge he first humbles and straitens for a time.
16-21
The Watchman's Office (595 BC)
简体中文
守望者的职分（主前595年）
¹⁶ 过了七日，耶和华的话临到我说：
¹⁷ 人子啊，我立你作以色列家的守望者；所以你要听我口中的话，替我警戒他们。
¹⁸ 我对恶人说：你必定死；你若不警戒他，也不警戒恶人离开恶行，救他的性命，这恶人必死在罪孽之中；我却要向你讨他丧命的罪。
¹⁹ 你若警戒恶人，他仍不转离罪恶，也不离开恶道，他必死在罪孽之中；你却救自己脱离了罪。
²⁰ 再者，义人何时转离他的义而行罪孽，我将绊脚石放在他面前，他就必死：因你没有警戒他，他必死在罪中，他所行的义必不被记念；我却要向你讨他丧命的罪。
²¹ 你若警戒义人使义人不犯罪，他就不犯罪，他必存活，因为他受了警戒；你也救自己脱离了罪。
这些进一步的指示是神在过了七日赐给先知的，即在他所见的异象之后第七天；很可能那一次和这一次都是在安息日，就是以色列家即使在被掳之中，也尽力在那样的境况下遵守的日子。我们没有发现他们的征服者和压迫者像从前埃及督工那样强迫他们作固定的劳役，而是容许他们守安息日的安息，作为把他们与邻舍分别出来的记号；但至于安息日的事奉，他们既无圣殿也无会堂的方便，只是似乎他们在河边有一个惯常祷告的地方（如徒16:13）；他们在安息日聚集在那里；在那里他们的仇敌以锡安的诗歌辱骂他们（诗137:1,3）；在那里以西结与他们相会，耶和华的话就在那时那地临到他。整周默想神之事的人，正适合在安息日奉神的名向百姓说话，也正适合听神向他说话。这安息日，以西结并没有像前一个安息日那样荣耀地得见神荣耀的异象；他却被人用一个极平常的比方，明明地告知他的本分，并要他把这事传给百姓。当留意，欣喜若狂、欢腾雀跃并不是神儿女日常的饮食，纵然他们有时在特殊场合得享这样的盛宴。我们不可否认我们确实与神相交（约壹1:3），纵然这相交并不总是像某些时候那样可以明显感受得到。再者，天国奥秘虽然有时可以窥见，但通常来说，朴实的讲道最能造就人。神在此告诉先知他的职分是什么，这职分的本分又是什么；这（我们可以设想）他是要告诉百姓的，好叫他们留意他所说的，并据此而应用。当留意，百姓若知道、若思想他们的仆人对他们有何等的托付、不久又要为这托付交何等的账，这是好的。请观察，
一、先知被召所担任的是何职分：「人子啊，我立你作以色列家的守望者」（结3:17）。他所见的异象使他惊奇：他不知道那是什么意思，因此神用了这个明白的比方，这比方更能引导他明白他的工作，从而使他甘心顺服。他坐在被掳的人中间，沉默少言；但神来告诉他，这样不行；他是守望者，有话要对他们说；他被指派如同城中的守望者，防备火灾、盗贼和平安的扰乱者，又如同羊群的守望者，防备贼和野兽，尤其是如同军营中的守望者——在被入侵之地或被围困的城中，要观察敌人的动静，并在危险临近、不，在危险初露端倪之时发出警报。这是以以色列家处于军事状态、暴露在敌人面前为前提的；这些敌人诡诈而又不休地企图害他们；不但如此，这家各人也都处于危险之中，理当警醒守卫。当留意，仆人是教会城墙上的守望者（赛62:6），是巡城四面而行的守望者（歌3:3）。这是一项劳苦的职分。守望者无论多么困倦，都必须保持清醒；无论天气多冷，都必须在外守候；他们必须在守望台上承受各样的天气（赛21:8，创31:40）。这是一项危险的职分。有时他们守不住岗位，处于被敌人杀害的危险之中——敌人若杀了哨兵，就得其所哉；然而他们若擅离岗位，又必被将军治死。教会的守望者正处在这种两难之中：他们若忠心，人必咒诅他们；他们若虚谎，神必咒诅他们。但这又是一项必要的职分；以色列家没有守望者就不能安全，然而若不是耶和华看守，守望者就枉然警醒（诗127:1,2）。
二、这职分的本分是什么。守望者的工作就是留意观察和发出警报。
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先知作为守望者，必须留意神论到这百姓所说的话——不仅论到百姓整体（耶利米和其他先知的预言大多与此有关），也论到个别的人，按其品格如何。他不必像别的守望者那样环顾四周去侦察危险、搜集情报，他只要仰望神，此外不必再往别处看：「你要听我口中的话」（结3:17）。当留意，凡要讲道的人必须先听道；因为自己还没有学过的，怎能教导别人呢？
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他要把所听见的发生警报。守望者既要在头上有眼，也要在头上有舌；他若是哑巴，就和瞎子一样糟糕（赛56:10）。你要替我警戒他们——在圣山上吹角；不是奉自己的名、不是出于自己，而是奉神的名、出于神。仆人是神向世人传话的出口。圣经之写成是为着警戒我们。「你的仆人因此受警戒」（诗19:11）。但因为那以活口——vivâ voce——所传的，常常留下最深的印象，所以神乐意藉着与我们同样关切的人，把成文之话语中的警戒加在我们身上。如今先知在讲道中，要把恶人和义人、宝贵的和卑贱的分别出来，在他的应用中要把警报配合各人，把各人所当得的分给他；他若如此行，无论果效如何，都能得着其中的安慰；若不如此行，他就要交账。
(1) 他所对付的人有些是恶人，他必须警戒他们不要再行恶，而要转离（结3:18,19）。我们在此可以观察，[1] 天上的神已经说过、并且现今仍在对每一个恶人说：他若仍在过犯中前行，他必定死。他的罪孽必无疑成为他的覆亡；它导向覆亡，也必以覆亡告终。你必定死——必死大死亡——必定永远地死，永远在死，却永远死不透。恶人必死在罪孽之中——死在罪孽的刑罚之下，死在罪孽的辖制之下。[2] 恶人若转离他的恶和他的恶道，他必存活，他所受的覆亡威胁也必被解除；为叫他如此行，他得着了身处危险中的警戒。恶人若继续前行，必死；他若悔改，必活。当留意，他要转离他的恶和他的恶道。人单转离恶道——藉着外表的改过——并不够，因为这改过可能是他离开罪的结果，而不是他离开罪的结果；他必须转离他的恶——转离对恶的爱慕和倾向，这是藉着内心的重生；他若连恶道都不转离，就难望他会转离恶了。[3] 仆人的本分，既是警戒罪人罪的危险，也是使他们确信悔改的益处——把他们在罪中前行何等悲惨、悔改归正又何等有福陈明在他们面前。当留意，话语的事奉是关乎生死之事的，因为它所摆在眼前的正是这些——福与祸——好叫我们逃避祸患、承受福气。[4] 仆人虽未按所当行的警戒恶人他们的悲惨和危险，这却不能成为那些仍在过犯中前行之人的借口；因为守望者虽不警戒他们，他们仍必死在罪孽之中——因为他们已经从神的护理和自己的良心受了足够的警戒；他们若肯接受，本可以救自己的命。[5] 仆人若不忠于所托，若不警戒罪人罪的致命后果，却任凭他们不受责备地继续前行，那些因他们疏忽而灭亡之人的血，神必向他们追讨。到了交账的日子，这罪要归在他们身上——某某宝贵的灵魂之所以灭亡在罪中，正是因他们的不忠；因为谁能说，他们若曾得着明白的警戒，岂不会及时逃避那将要来的忿怒呢？若参与杀害一个垂死之身的罪已是如此重大，那么参与毁灭一个不灭的灵魂，又当如何呢？[6] 仆人若尽责警戒罪人，纵然警戒不被接受，他们仍可得着这安慰：他们自己的血已得清脱，并且他们已救自己脱离了罪，纵然不能救别人。凡忠心的人必得赏赐，纵然不成功。
(2) 他所对付的人有些是义人——至少按仁爱的判断，他有理由认为如此；他必须警戒他们不可背道、转离他们的义（结3:20,21）。我们在此可以观察，[1] 世上最好的人也需要受警戒防备背道，也需要被告知他们正处在背道的危险之中、又处在背道所带来的危险之中。神的仆人必须受警戒（诗19:11），免得他们忽略他的工作、放弃他的事奉。保守我们不致跌倒的一个好方法，就是保持对跌倒的圣洁畏惧（来4:1）：「所以我们当畏惧」；又（罗11:20）连那些因信站立的人也不可自高，反要惧怕，因此也当受警戒。[2] 有一种义是人可以转离的——就是表面的义；人若转离这义，就由此显明这义从来不是真诚的，无论它看起来多么可悦、多么合理；因为他们若是属我们的，就必与我们同在（约壹2:19）。有许多人靠着圣灵入门，却靠着肉身成全；他们起初心向天上，后来却回头看；他们曾有起初的爱心，后来却失去了，并转离了圣洁的诫命。[3] 人转离他们的义之时，不久就学会犯罪。当他们懈怠松懈于敬拜神的本分、忽略它、或在其中漫不经心之时，他们就易成为试探者的猎物。疏忽为过犯开路。[4] 人转离他们的义并行罪孽之时，神按公义在他们面前放下绊脚石，使他们越变越坏，直到成熟可毁灭，这是公义的。法老硬心之时，神也使他硬心。罪人背弃神、离弃他的事奉、从而羞辱这事奉之时，神就在公义审判之中，不仅收回他约束的恩典、任凭他们随心所欲，更在护理中把他们安排在引发他们犯罪、加速他们覆亡的境况之中。有些人，基督自己就成了他们的绊脚的石头和跌人的磐石（彼前2:8）。[5] 人所放弃的义，必不再被记念以为他们的尊荣或安慰；它在今世或来世都不能给他们带来丝毫益处。背道者失去他们一切所行的；他们的事奉和受苦都归于徒然，也绝不被记在账上，因为没有坚持到底。律法中有一条：Factum non dicitur, quod non perseverat——只有坚持到底的，才算是作了（加3:3,4）。[6] 仆人若不按所当行的，明明警戒最好的人也有软弱、容易跌倒、处于特别的试探之中，又有背道的致命后果，那些背道之人的覆亡就要归在他们门上，他们要为此交账。并非没有这样的人——他们受了警戒，却仍转离他们的义；但这里没有像论到恶人那样提出这种情形，反而提出：义人既受警戒，就接受警戒而不犯罪（结3:21）；因为你若指教智慧人，他就更有智慧。我们不仅不可谄媚恶人，也不可谄媚义人，仿佛他们今生在任何地方都绝对安全似的。[7] 仆人若发出警戒，百姓若接受，双方都好。再没有比智慧人的劝戒落在顺从的耳中更美的了；那人必因受了警戒而存活，这人已救自己脱离了罪。良善的仆人还能渴求什么，胜过救自己又救听的人呢？（提前4:16）。
English original
The Watchman's Office (595 BC)
¹⁶ And it came to pass at the end of seven days, that the word of the LORD came unto me, saying,
¹⁷ Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me.
¹⁸ When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand.
¹⁹ Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul.
²⁰ Again, When a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumbling-block before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand.
²¹ Nevertheless if thou warn the righteous man, that the righteous sin not, and he doth not sin, he shall surely live, because he is warned; also thou hast delivered thy soul.
These further instructions God gave to the prophet at the end of seven days, that is, on the seventh day after the vision he had; and it is very probably that both that and this were on the sabbath day, which the house of Israel, even in their captivity, observed as well as they could in those circumstances. We do not find that their conquerors and oppressors tied them to any constant service, as their Egyptian task-masters had formerly done, but that they might observe the sabbath-rest for a sign to distinguish between them and their neighbours; but for the sabbath-work they had not the convenience of temple or synagogue, only it should seem they had a place by the river side where prayer was wont to be made (as Ac 16:13); there they met on the sabbath day; there their enemies upbraided them with the songs of Zion (Ps 137:1,3); there Ezekiel met them, and the word of the Lord then and there came to him. He that had been musing and meditating on the things of God all the week was fit to speak to the people in God's name on the sabbath day, and disposed to hear God speak to him. This sabbath day Ezekiel was not so honoured with visions of the glory of God as he had been the sabbath before; but he is plainly, and by a very common similitude, told his duty, which he is to communicate to the people. Note, Raptures and transports of joy are not the daily bread of God's children, however they may upon special occasions be feasted with them. We must not deny but that we have truly communion with God (1Jo 1:3) though we have it not always so sensibly as at some times. And, though the mysteries of the kingdom of heaven may sometimes be looked into, yet ordinarily it is plain preaching that is most for edification. God here tells the prophet what his office was, and what the duty of that office; and this (we may suppose) he was to tell the people, that they might attend to what he said and improve it accordingly. Note, It is good for people to know and consider what a charge their ministers have of them and what an account they must shortly give of that charge. Observe,
I. What the office is to which the prophet is called: Son of man, I have made thee a watchman to the house of Israel, Eze 3:17. The vision he saw astonished him: he knew not what to make of that, and therefore God used this plain comparison, which served better to lead him to the understanding of his work and so to reconcile him to it. He sat among the captives, and said little, but God comes to him, and tells him that will not do; he is a watchman, and has something to say to them; he is appointed to be as a watchman in the city, to guard against fire, robbers, and disturbers of the peace, as a watchman over the flock, to guard against thieves and beasts of prey, but especially as a watchman in the camp, in an invaded country or a besieged town, that is to watch the motions of the enemy, and to sound an alarm upon the approach, nay, upon the first appearance, of danger. This supposes the house of Israel to be in a military state, and exposed to enemies, who are subtle and restless in their attempts upon it; yea, and each of the particular members of that house to be in danger and concerned to stand upon their guard. Note, Ministers are watchmen on the church's walls (Isa 62:6), watchmen that go about the city, So 3:3. It is a toilsome office. Watchmen must keep awake, be they ever so sleepy, and keep abroad, be it ever so cold; they must stand all weathers upon the watch-tower, Isa 21:8, Ge 31:40. It is a dangerous office. Sometimes they cannot keep their post, but are in peril of death from the enemy, who gain their point if they kill the sentinel; and yet they dare not quit their post upon pain of death from their general. Such a dilemma are the church's watchmen in; men will curse them if they be faithful, and God will curse them if they be false. But it is a needful office; the house of Israel cannot be safe without watchmen, and yet, except the Lord keep it, the watchman waketh but in vain, Ps 127:1,2.
II. What is the duty of this office. The work of a watchman is to take notice and to give notice.
1. The prophet, as a watchman, must take notice of what God said concerning this people, not only concerning the body of the people, to which the prophecies of Jeremiah and other prophets had most commonly reference, but concerning particular persons, according as their character was. He must not, as other watchmen, look round to spy danger and gain intelligence, but he must look up to God, and further he need not look: Hear the word at my mouth, Eze 3:17. Note, Those that are to preach must first hear; for how can those teach others who have not first learned themselves?
2. He must give notice of what he heard. As a watchman must have eyes in his head, so he must have a tongue in his head; if he be dumb, it is as bad as if he were blind, Isa 56:10. Thou shalt give them warning from me, sound an alarm in the holy mountain; not in his own name, or as from himself, but in God's name, and from him. Ministers are God's mouth to the children of men. The scriptures are written for our admonition. By them is thy servant warned, Ps 19:11. But, because that which is delivered vivâ voce—by the living voice, commonly makes the deepest impression, God is pleased, by men like ourselves, who are equally concerned, to enforce upon us the warnings of the written word. Now the prophet, in his preaching, must distinguish between the wicked and the righteous, the precious and the vile, and in his applications must suit his alarms to each, giving every one his portion; and, if he did this, he should have the comfort of it, whatever the success was, but, if not, he was accountable.
(1.) Some of those he had to do with were wicked, and he must warn them not to go on in their wickedness, but to turn from it, Eze 3:18,19. We may observe here, [1.] That the God of heaven has said, and does say, to every wicked man, that if he go on still in his trespasses he shall surely die. His iniquity shall undoubtedly be his ruin; it tends to ruin and will end in ruin. Dying thou shalt die, thou shalt die so great a death, shalt die eternally, be ever dying, but never dead. The wicked man shall die in his iniquity, shall die under the guilt of it, die under the dominion of it. [2.] That if a wicked man turn from his wickedness, and from his wicked way, he shall live, and the ruin he is threatened with shall be prevented; and, that he may do so, he is warned of the danger he is in. The wicked man shall die if he go on, but shall live if he repent. Observe, he is to turn from his wickedness and from his wicked way. It is not enough for a man to turn from his wicked way by an outward reformation, which may be the effect of his sins leaving him rather than of his leaving his sins, but he must turn from his wickedness, from the love of it and the inclination to it, by an inward regeneration; if he do not so much as turn from his wicked way, there is little hope that he will turn from his wickedness. [3.] That it is the duty of ministers both to warn sinners of the danger of sin and to assure them of the benefit of repentance, to set before them how miserable they are if they go on in sin, and how happy they may be if they will but repent and reform. Note, The ministry of the word is concerning matters of life and death, for those are the things it sets before us, the blessing and the curse, that we may escape the curse and inherit the blessing. [4.] That, though ministers do not warn wicked people as they ought of their misery and danger, yet that shall not be admitted as an excuse for those that go on still in their trespasses; for, though the watchman did not give them warning, yet they shall die in their iniquity, for they had sufficient warning given them by the providence of God and their own consciences; and, if they would have taken it, they might have saved their lives. [5.] That if ministers be not faithful to their trust, if they do not warn sinners of the fatal consequences of sin, but suffer them to go on unreproved, the blood of those that perish through their carelessness will be required at their hand. It shall be charged upon them in the day of account that it was owing to their unfaithfulness that such and such precious souls perished in sin; for who knows but if they had had fair warning given them they might have fled in time from the wrath to come? And, if it contract so heinous a guilt as it does to be accessory to the murder of a dying body, what is it to be accessory to the ruin of an immortal soul? [6.] That if ministers do their duty in giving warning to sinners, though the warning be not taken, yet they may have this satisfaction, that they are clear from their blood, and have delivered their own souls, though they cannot prevail to deliver theirs. Those that are faithful shall have their reward, though they be not successful.
(2.) Some of those he had to deal with were righteous, at least he had reason to think, in a judgment of charity, that they were so; and he must warn them not to apostatize and turn away from their righteousness, Eze 3:20,21. We may observe here, [1.] That the best men in the world have need to be warned against apostasy, and to be told of the danger they are in of it and the danger they are in by it. God's servants must be warned (Ps 19:11) that they do not neglect his work and quit his service. One good means to keep us from falling is to keep up a holy fear of falling, Heb 4:1. Let us therefore fear; and (Ro 11:20) even those that stand by faith must not be high-minded, but fear, and must therefore be warned. [2.] There is a righteousness which a man may turn from, a seeming righteousness, and, if men turn from this, it thereby appears that it was never sincere, how passable, nay, how plausible soever it was; for, if they had been of us, they would no doubt have continued with us, 1Jo 2:19. There are many that begin in the spirit, but end in the flesh, that set their faces heavenward, but look back; that had a first love, but have lost it, and turned from the holy commandment. [3.] When men turn from their righteousness they soon learn to commit iniquity. When they grow careless and remiss in the duties of God's worship, neglect them, or are negligent in them, they become an easy prey to the tempter. Omissions make way for commissions. [4.] When men turn from their righteousness, and commit iniquity, it is just with God to lay stumbling-blocks before them, that they may grow worse and worse, till they are ripened for destruction. When Pharaoh hardened his heart God hardened it. When sinners turn their back upon God, desert his service, and so cast a reproach upon it, he does, in a way of righteous judgment, not only withdraw his restraining grace and give them up to their own hearts' lusts, but order them by his providence into such circumstances as occasion their sin and hasten their ruin. There are those to whom Christ himself is a stone of stumbling and a rock of offence, 1Pe 2:8. [5.] The righteousness which men relinquish shall never be remembered to their honour or comfort; it will stand them in no stead in this world or the other. Apostates lose all that they have wrought; their services and sufferings are all in vain, and shall never be brought to an account, because not continued in. It is a rule in the law, Factum non dicitur, quod non perseverat—We are said to do only that which we do perseveringly, Ga 3:3,4. [6.] If ministers do no give fair warning, as they ought, of the weakness of the best, their aptness to stumble and fall, the particular temptations they are in and the fatal consequences of apostasy, the ruin of those that do apostatize will be laid at their door, and they shall answer for it. Not but that there are those who are warned against it, and yet turn from their righteousness; but that case is not put here, as was concerning the wicked man, but, on the contrary, that a righteous man, being warned, takes the warning and does not sin (Eze 3:21); for, if you give instruction to a wise man, he will be yet wiser. We must not only not flatter the wicked, but not flatter even the righteous as if they were perfectly safe any where on this side heaven. [7.] If ministers give warning, and people take it, it is well for both. Nothing is more beautiful than a wise reprover upon an obedient ear; the one shall live because he is warned and the other has delivered his soul. What can a good minister desire more than to save himself and those that hear him? 1Ti 4:16.
22-27
The People's Contumacy Predicted (595 BC)
简体中文
百姓顽梗悖逆的预言（主前595年）
²² 耶和华的手在那里降在我身上。他对我说：「你起来往平原去，我要在那里与你说话。」
²³ 于是我起来往平原去。不料，在那里有耶和华的荣耀站着，正如我在迦巴鲁河边所见的荣耀。我就俯伏于地。
²⁴ 灵就进入我里面，使我站起来。耶和华对我说：「你进房屋去，将门关上。」
²⁵ 「人子啊，他们必以绳索捆绑你，使你不能出去在他们中间。
²⁶ 我必使你的舌头贴在上膛，使你哑口，不能作责备他们的人；他们原是悖逆之家。
²⁷ 但我对你说话的时候，必开通你的口，你就要对他们说：『主耶和华如此说。听的可以听，不听的任他不听；他们原是悖逆之家。』
在神向先知如此大规模、如此辉煌地启示了自己，又赐给他完备的使命、详细地指示了他当如何对待奉差遣去见的人之后，我们本该立刻看到他在以色列的大会中传讲神的话语；然而这里所记的却完全不是这样。他此时的工作，起初看来与那召他出来的盛大场面毫不相称。
一、这里我们看到他退下来进一步学习。由于他不愿意前往，看起来他似乎没有像他本可以的那样，完全确信那差遣他的能为他撑腰；因此，为着鼓舞他面对他所预见到的困难，神要再赐他一次见他荣耀的异象，借此（若还有任何办法的话）使他得着生气，激励他尽其职分。为此，神呼召他出去，到平原去（结3:22），在那里要与他交谈。请看并赞叹神的屈尊降卑——他竟与一个人，一个「人子」，一个可怜的俘虏交通，甚至是与一个有罪的人交通；这人当神差遣他时，是在灵里痛苦中去的（参结3:14），此刻对自己的工作也心绪不佳。也让我们承认，自己永远因基督的中保之工而亏欠，因这福分使神与人、天与地之间有了相交和相通。此处可见独处之益处，以及它何等有助于默想。独自与神同在，从世界中退出来与他相交，听他说话，向他倾诉，这是极安慰人的；一个属神的人会说，他这样独处时是最不孤单的。以西结往平原去，比他当初往「那些被掳的人」中间去（结3:15）更为甘心；因为知道与神相交之滋味的人，不能不将这事置于与这世界的一切交往之上，尤其是世人通常所有的那些交往。他出到平原，在那里看见了他在迦巴鲁河边所见的同一个异象；因为神并不受地点的限制。注意，跟从神的人无论往哪里去，都必遇见他的安慰。神呼召他出去与他交谈，却不止于此：他还将自己的荣耀向他显现（结3:23）。我们如今不可再期望这样的异象，但我们必须承认，我们所蒙的恩惠绝不亚于此——我们若能借着信心「看见主的荣光」，就「变成主的形状，如同从主的灵变成的」（林后3:18）；「这荣光是赐给他一切圣民的。你们要赞美耶和华。」
二、这里我们看到他此时被禁止进一步教导。他看见「耶和华的荣耀」就「俯伏于地」，被神威严的敬畏和对神不悦的恐惧所震慑；但「灵进入」他里面，使他起来，他才恢复过来，站起来，听见灵向他低语的话——这话却令人十分惊奇。此时人本会期望神直接差他到人群聚集之地，使他在弟兄眼前蒙恩，使他本人和他所传的信息都被悦纳，为他开一扇更宽广的机会之门，并赐他口才，使他放胆开口；然而这里对他说的话，与这一切恰恰相反。
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神没有差他到公众聚会去，反而吩咐他把自己关在自己的住处：「你进房屋去，将门关上」（结3:24）。他不愿意公开露面，而他一旦露面，百姓也不尊重他，不给他当得的尊敬；作为对他和对他们双方公义的责备——对他，是因他对百姓的退缩；对他们，是因他们对先知的冷淡——神禁止他公开露面。注意，我们的选择常常成为我们的刑罚；当传道人或他们的百姓，或两者，对严肃的聚会变得漠不关心时，神将教师们移到角落里，这是神公义的作为。有人认为，以西结必须把自己关起来，是要作耶路撒冷被围困的预兆——百姓要像他被关在自己家中那样被严密围困，这事他在下一章里讲到。他必须「将自己关在房屋里」，好使他进一步领受神心意的启示，并丰富地预备好在他出到百姓中间时当说的话。我们读到，「犹大的众长老」曾来拜访他，有时「坐在」他「家中」在他面前（结8:1），作他异象经历的见证人；但直到结11:25他才「对那些被掳的人」讲述「耶和华所指示他的一切事」。注意，蒙召传道的人必须找出时间，而且要花许多时间来研读；他们必须常常把自己关在屋里，专心阅读和默想，这样他们的长进才能显在众人面前。
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神没有使他在所差遣去见之人的尊重和爱戴上稳固，反而告诉他：「他们必以绳索捆绑你，使你不能出去」（结3:25）。或是（1）当作罪犯。「他们要捆绑他」，为要进一步惩治他，视他为扰乱平安的人；虽然他们自己正是因逼迫先知而被掳到巴比伦的，在那里他们却仍继续逼迫先知。或者，更可能是（2）当作疯子。「他们」要设法「捆绑他」，把他当作失常的人；因为他们将他出神时的剧烈动作归因于此。众军长问耶户说：「这狂妄的人来见你有什么事呢？」非斯都对保罗说：「你的学问太大，反叫你癫狂了」；犹太人也这样论到我们的主耶稣（可3:21）。或许这就是他必须留在屋内的原因——否则他们就会借口他疯了而捆绑他，所以他「不能出去在他们中间」。先知被禁止到那些要虐待他们的人那里去，这是公义的。
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神没有开通他的嘴唇使他的口传扬神的赞美，反而叫他闭口，使他的「舌头贴在上膛」，使他有一段相当长的时间成了哑巴（结3:26）。巴比伦那些敬虔的俘虏曾以此自咒：他们若「忘记耶路撒冷」，情愿他们的「舌头贴于上膛」（诗137:6）。以西结记念耶路撒冷比他们任何人都多，然而他的「舌头却贴于上膛」，那最会说话的人反而被禁止说话；所给的理由是，他所奉差遣去见的人「是悖逆之家」，不配有他作「责备他们的人」。他不可再给他们教训和劝诫，因为这些都是白费，对他们毫无用处。他先前受命要放胆向他们说话，因为他们是「极其悖逆」的（结2:7）；但既然那也无济于事，他如今正是因这个缘故被命以缄默，完全不向他们说话。注意，那些心里刚硬、抗拒责备的人，被公义地夺去受责备的机会，是理所当然的。若经过长期试炼之后，发现受责备者定意充耳不闻，那么责备的人为何不可闭口呢？「以法莲与偶像连合，任凭他吧。」「你哑口，不能作责备他们的人」——这话暗示，除非他闭口，否则他就会责备；只要他还能说话，他就会为恶人的恶行作见证。但「我对你说话的时候」，神既定意要借他说话，就「必开通你的口」（结3:27）。注意，神的先知虽可能一时被禁声，但终有一日神要再使他们开口。当神向他的仆人说话时，他不仅开通他们的耳听他所说的，也开通他们的口来回应。摩西下到百姓那里时脸上有帕子，但他再上到神那里去时，就把帕子揭去了（出34:34）。
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神没有在他向百姓说话时给他成功的保证，反而在此把结果留得很不确定；以西结不必为此烦扰不安，就任其自然吧。「听的可以听」，他就可得其中的安慰；「听见而存活」；但「不听的任他不听」，他就要自担风险，承担后果。「你若戏笑，只能独自担当」；无论是神，还是他的先知，都不会因此有丝毫损失；先知必因他忠实地责备罪人而得赏赐，神也必因他公义地定罪那不肯受责备的人而得荣耀。
English original
The People's Contumacy Predicted (595 BC)
²² And the hand of the LORD was there upon me; and he said unto me, Arise, go forth into the plain, and I will there talk with thee.
²³ Then I arose, and went forth into the plain: and, behold, the glory of the LORD stood there, as the glory which I saw by the river of Chebar: and I fell on my face.
²⁴ Then the spirit entered into me, and set me upon my feet, and spake with me, and said unto me, Go, shut thyself within thine house.
²⁵ But thou, O son of man, behold, they shall put bands upon thee, and shall bind thee with them, and thou shalt not go out among them:
²⁶ And I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: for they are a rebellious house.
²⁷ But when I speak with thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord GOD; He that heareth, let him hear; and he that forbeareth, let him forbear: for they are a rebellious house.
After all this large and magnificent discovery which God had made of himself to the prophet, and the full instructions he had given him how to deal with those to whom he sent him with an ample commission, we should have expected presently to see him preaching the word of God to a great congregation of Israel; but here we find it quite otherwise. his work here, at first, seems not at all proportionable to the pomp of his call.
I. We have him here retired for further learning. By his unwillingness to go it should seem as if he were not so thoroughly convinced as he might have been of the ability of him that sent him to bear him out; and therefore, to encourage him against the difficulties he foresaw, God will favour him with another vision of his glory, which (if any thing) would put life into him and animate him for his work. In order for this, God calls him out to the plain (Eze 3:22) and there he will have some talk with him. See and admire the condescension of God in conversing thus familiarly with a man, a son of man, a poor captive, nay, with a sinful man, who, when God sent him went in bitterness of spirit, and was at this time out of humour with his work. And let us own ourselves for ever indebted to the mediation of Christ for this blessed intercourse and communion between God and man, between heaven and earth. See here the benefit of solitude, and how much it befriends contemplation. It is very comfortable to be alone with God, withdrawn from the word for converse with him, to hear from him, to speak to him; and a good man will say that he is never less alone than when thus alone. Ezekiel went forth into the plain more willingly than he went among those of the captivity (Eze 3:15); for those that know what it is to have communion with God cannot but prefer that before any converse with this world, especially such as is commonly met with. He went out into the plain, and there he saw the same vision that he had seen by the river of Chebar; for God is not tied to places. Note, Those who follow God shall meet with his consolations, wherever they go. God called him out to talk with him, but did more than that: he showed him his glory, Eze 3:23. We are not now to expect such visions, but we must own that we have a favour done us no way inferior if we so by faith behold the glory of the Lord as to be changed into the same image, by the Spirit of the Lord; and this honour have all his saints. Praise you the Lord, 2Co 3:18.
II. We have him here restrained from further teaching for the present. When he saw the glory of the Lord he fell on his face, being struck with an awe of God's majesty and a dread of his displeasure; but the Spirit entered into him to raise him up, and then he recovered himself and got upon his feet and heard what the Spirit whispered to him, which is very surprising. One would have expected now that God would send him directly to the chief place of concourse, would give him favour in the eyes of his brethren, and make him and his message acceptable to them, that he would have a wider door of opportunity opened to him and that God would give him a door of utterance to open his mouth boldly; but what is here said to him is the reverse of all this.
1. Instead of sending him to a public assembly, he orders him to confine himself to his own lodgings: Go, shut thyself within thy house, Eze 3:24. He was not willing to appear in public, and, when he did, the people did not regard him, nor show him the respect he deserved, and as a just rebuke both to him and them, to him for his shyness of them and to them for their coldness towards him, God forbids him to appear in public. Note, Our choice is often made our punishment; and it is a righteous thing with God to remove teachers into corners when they, or their people, or both, grow indifferent to solemn assemblies. Ezekiel must shut up himself, some think, to give a sign of the besieging of Jerusalem, in which the people should be closely shut up as he was in his house, and which he speaks of in the next chapter. He must shut himself within his house, that he might receive further discoveries of the mind of God and might abundantly furnish himself with something to say to the people when he went abroad. We find that the elders of Judah visited him and sat before him sometimes in his house (Eze 8:1), to be witnesses of his ecstasies; but it was not till Eze 11:25 that he spoke to those of the captivity all the things that the Lord had shown him. Note, Those that are called to preach must find time to study, and a great deal of time too, must often shut themselves up in their houses, that they may give attendance to reading and meditation, and so their profiting may appear to all.
2. Instead of securing him an interest in the esteem and affections of those to whom he sent him he tells him that they shall put bands upon him and bind him (Eze 3:25), either (1.) As a criminal. They shall bind him in order to the further punishing of him as a disturber of the peace; though they were themselves sent into bondage in Babylon for persecuting the prophets, yet there they continue to persecute them. Or, rather, (2.) As a distracted man. They would go about to bind him as one beside himself; for to that they imputed his violent motions in his raptures. The captains asked Jehu, Wherefore came this mad fellow unto thee? Festus said to Paul, Thou art beside thyself; and so the Jews said of our Lord Jesus, Mk 3:21. Perhaps this was the reason why he must keep within doors, because otherwise they would bind him, under pretence of his being mad, and therefore he must not go out among them. Justly are prophets forbidden to go to those that will abuse them.
3. Instead of opening his lips that his mouth might show forth God's praise, God silence him, made his tongue cleave to the roof of his mouth, so that he was dumb for a considerable time, Eze 3:26. The pious captives in Babylon used this imprecation upon themselves, that, if they should forget Jerusalem, their tongue might cleave to the roof of their mouth, Ps 137:6. Ezekiel remembers Jerusalem more than any of them, and yet his tongue cleaves to the roof of his mouth, and he that can speak best is forbidden to speak at all; and the reason given is because they are a rebellious house to whom he is sent, and they are not worthy to have him for a reprover. He shall not give them instructions and admonitions, for they are lost and thrown away upon them. He is before commanded to speak boldly to them because they are most rebellious (Eze 2:7); but, since that proves to no purpose, he is now for that reason enjoined silence and shall not speak at all to them. Note, Those whose hearts are hardened against conviction are justly deprived of the means of conviction. Why should not the reprovers be dumb, if, after long trials, it be found that the reproved resolve to be deaf? If Ephraim be joined to idols, let him alone. Thou shalt be dumb, and not be a reprover, implying that unless he were dumb he would be reproving; if he could speak at all, he would witness against the wickedness of the wicked. But when God speaks with him, and designs to speak by him, he will open his mouth, Eze 3:27. Note, Though God's prophets may be silenced awhile, there will come a time when God will give them the opening of the mouth again. And, when God speaks to his ministers, he not only opens their ears to hear what he says, but opens their mouth to return an answer. Moses, who had a veil on his face when he went down to the people, took it off when he went up again to God, Ex 34:34.
4. Instead of giving him assurance of success when he should at any time speak to the people, he here leaves the matter very doubtful, and Ezekiel must not perplex and disquiet himself about it, but let it be as it will. He that hears, let him hear, and he is welcome to the comfort of it; let him hear, and his soul shall live; but he that forbears, let him forbear at his peril, and take what comes. If thou scornest, thou alone shalt bear it; neither God nor his prophet shall be any losers by it; but the prophet shall be rewarded for his faithfulness in reproving the sinner, and God will have the glory of his justice in condemning him for not taking the reproof.
本章我们看到先知为神所召他去作的工作了进一步的预备。一、他吃了上一章末了呈在他面前的书卷（结3:1-3）。二、他领受了进一步的指示和鼓励，与前一章所给的同旨（结3:4-11）。三、他心中所受的大感动，借此他被带到那些将要作他听众的人那里（结3:12-15）。四、以守望者的比喻，进一步阐明他作为先知的职分和本分（结3:16-21）。五、先知说话的自由随神的意思而被限制和恢复（结3:22-27）。