Chapter commentary
Ezekiel Chapter 3
서론
Untitled
繁體中文
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)
繁體中文
先知受命吞吃書卷；對先知的指示；先知的囑咐；以西結不願作責備者（主前595年）
¹ 他對我說：「人子啊，要吃你所得的，要吃這書卷，好去對以色列家講說。」 ² 於是我開口，他就使我吃這書卷。 ³ 又對我說：「人子啊，要使我腹中吃這書卷，充滿肚腹。」我就吃了，口中覺得其甜如蜜。 ⁴ 他對我說：「人子啊，你往以色列家那裏去，將我的話對他們講說。 ⁵ 你不是奉差遣往那說話深奧、言語難懂的民那裏去，乃是往以色列家去； ⁶ 也不是往那說話深奧、言語難懂、其話你不能明白的許多國民那裏去。我若差你往他們那裏去，他們必聽從你。 ⁷ 以色列家卻不肯聽從你，因為他們不肯聽從我；原來以色列全家是額堅心硬的。 ⁸ 看哪，我使你的臉硬過他們的臉，使你的額硬過他們的額。 ⁹ 我使你的額像金鋼鑽，比火石更硬。你不要怕他們，也不要因他們的臉色驚惶，雖然他們是悖逆之家。 ¹⁰ 他又對我說：「人子啊，我對你所說的一切話，要用心領會，用耳聽聞。 ¹¹ 你往被擄的子民那裏去，他們是你的同胞，你要對他們講說，告訴他們：『主耶和華如此說』，無論他們肯聽不肯聽。 ¹² 那時靈將我舉起，我就聽見在我身後有震動轟轟之聲，說：「從耶和華的本處被稱頌的是他的榮耀。」 ¹³ 我又聽見活物翅膀相碰的響聲，與輪子相對的響聲，並震動轟轟的響聲。 ¹⁴ 於是靈將我舉起，帶我而去。我心甚苦，靈性忿激，耶和華的靈在我身上大有能力。 ¹⁵ 我就來到提勒亞畢被擄的人那裏，他們住在迦巴魯河邊。我就坐在他們所坐的地方，在他們中間驚愕地住了七日。
一些譯者很恰當地把這幾節與前一章連起來看，因為它們與之渾然一體，是同一異象的延續。先知從神領受了話語，為要傳給神的百姓；他們先裝備自己，好將神心意的知識供應百姓。如今先知在此受教，
一、他當如何親自領受神的啟示（結三1）。他所看見坐在寶座上的基督（結一26）對他說：「人子啊，要吃這書卷」——把這啟示領受進你的悟性裏，把它接過來，明白其意，正確地領會；讓它進入你的心，加以應用，並受其感動；把它銘刻在你心中，反覆思想，如反芻一般咀嚼；要整全地領受它，不覺其難，反要以之為樂，如同享受食物一般，讓你的靈魂得著滋養與剛強；讓它成為你的飲食，作你必需的糧食；要被它充滿，如同你被所吃的食物充滿一樣。傳道人也當在他們的研究與默想中，領受他們要向別人傳講的神的話語。「我得著你的言語，就當食物吃了」（耶十五16）。他們必須既熟悉、又深切感受神的事，才能既清楚又熱切地講論，帶著豐盛屬天的光與熱。如今請注意，
-
這命令如何向先知反覆強調。在前一章說的是「吃我所賜給你的」；而這裏（結三1）說的是「吃你所得的」，就是基督的手所遞給你的。注意，凡我們查考認定為神的話語的，凡那為神之道者所帶到我們面前的，我們都必須毫無爭辯地領受。我們在聖經中所見擺在我們面前的，那就是我們當吃的。又如（結三3）：「要使我腹中吃這書卷，充滿肚腹」——不要吃了又吐出來，像那令人作嘔之物，而要吃了存留，像那滋養胃腑、令人舒暢之物。要在此異象上享用，直到你「滿懷信息」，如以利戶那樣（伯三十二18）。讓這道在你裏面有位置，且是最裏面的位置。我們必須對自己的心下功夫，使它們能合宜地領受並接待神的話，使每一官能都各盡其職，好叫神的道得以充分消化，化為「血與精氣」（in succum et sanguinem）。我們必須倒空世俗之物，才能用這書卷充滿肚腹。
-
這命令如何被解釋（結三10）：「我對你所要說的一切話」——為要對百姓說的——「你要用心領會」，也要「用耳聽聞」，在愛中領受。「你們要把這些話存在耳中」（路九44）。基督不僅要求先知留意他如今所說的，也要求他留意他日後任何時候所要說的一切：「都要存在心裏；這些事你要殷勤去做，並要在此專心」（提前四15）。
-
這命令如何在異象中被遵行。他「開了口」，基督就「使他吃這書卷」（結三2）。我們若真心願意把道領進心裏，基督就必藉著他的靈將之帶入，使之「豐豐富富地住在我們裏面」。那展開書卷，又藉其靈——作為啟示之靈——將之鋪陳在我們面前的，若不也「開我們的心竅」，並藉其靈——作為智慧之靈——賜我們其中的知識並「使我們吃它」，我們就永遠與之無分。先知原可擔心這書卷會是難以下嚥的一口、一頓可憐的飯食，但它卻在他口中「其甜如蜜」。注意，我們若樂意順服哪怕是最艱難的命令，也必在回想中得著安慰，足以補償我們在盡責路上所遇的一切艱辛。這書卷雖「充滿哀號、悲鳴與災禍」，對先知卻「其甜如蜜」。注意，敬虔的靈魂能以極大喜樂領受那些對惡人最令人戰慄的真理。我們看見聖約翰也藉著類似的記號被引進啟示的一部分（啟十9-10）：他「從天使手中把書卷接過來，吃盡了，在口中」也如這裏「甜如蜜」；但「在肚子裏卻發苦」；我們將看見這裏也是如此，因為（結三14）先知「心甚苦」而去。
二、他當如何將自己所領受的啟示傳給別人（結三1）：「吃這書卷，然後去對以色列家講說。」在自己尚未完全明白神的事之前，他不可貿然向別人傳講；不可沒有信息而去，也不可半途而廢。但當他自己確實明白之後，就必須殷勤而勇敢地傳講，為要造就別人。我們「不可隱瞞聖者的言語」（伯六10），因為那是把當用以經營的才幹埋藏了。他必須「去對以色列家講說」；因為神的律例典章向他們顯明，這是他們的特權；正如「律法的頒賜」（活的聖言）一樣，預言（活的聖言）也是「歸於他們」的。他不是被差到迦勒底人那裏去責備他們的罪，而是「到以色列家」去責備他們的罪；因為父親若見自己的孩子行錯，管教的是自己的孩子，而不是別人的孩子。
- 關於向他們講說，所給他的指示與前一章大致相同。
（1）他必須對他們講說神所對他說的一切，也僅僅是這一切。他先前曾說過（結二7）：「你要將我的話對他們講說」；這裏他說（結三4）：「你要用我的話對他們講說」，或「在我的話裏」。他不僅要說出與神對他所說在實質上相同的內容，還要盡可能用相同的語言和表達。蒙福的保羅雖然是位極富創見的人，卻用「聖靈所指教的言語」講說神的事（林前二13）。聖經真理穿上聖經的語言最為合宜，那是它的本衣；我們用神的話語來表達神的心意，豈不最好？
（2）他必須記住，他所奉差遣去講說的對象是「以色列家」，是神的百姓、也是他的同胞；因此他當對他們格外關切，以信實與溫柔待之。他們是他所深識的，不僅是同胞，更是「患難中的同伴」；他與他們同受苦難，近日又一同從猶大被擄到巴比倫，途中情景淒涼，屢屢同流眼淚，這一切不能不使他們彼此的情誼更為深厚。百姓有這樣一位先知，實為美事——他親身經歷過如何與他們表同情，不能不體恤他們的軟弱。先知有這樣一位對象也是美事——他所面對的是自己的同胞，不是「說話深奧、言語難懂」的民，不是嘴唇深澀使人無法測透其意、舌頭遲鈍使人無法與之交通的民。每一種陌生的語言在我們聽來都是深奧而沉重的。「你不是奉差遣往許多這樣的民那裏去，那些你既不能向他們講說、也不能聽他們回應，既不能明白他們、也不能被他們明白，非藉翻譯不能交通的民。」使徒們確實是奉差遣往「許多說話難懂的民」那裏去，但若沒有「方言的恩賜」，他們也不能在他們中間作成任何善工；然而以西結只奉差遣到一個民那裏去，那人數不多，又是他自己的同胞，他既與之相熟，便可望在其中得著接納。
（3）他必須記住神已告訴他的、關於他所差遣對象的敗壞性情，這樣，若在他們中間遭遇挫折與失望，也不至因而跌倒。他們是「額堅心硬的」（結三7），罪的責備不能叫他們羞愧，震怒的宣告不能叫他們戰兢。有兩件事加重了他們的頑梗：〔一〕他們比先知若被差往其鄰舍更為頑梗。神若差他到任何別的民那裏去，縱然是「說話難懂」的民，「他們也必聽從」他；至少會耐心聽他，並給予那種他無法從自己同胞那裏得著的尊重。尼尼微人因約拿的傳講而受感化，而以色列家雖有如此眾多的先知環繞，卻仍不受折服、不思改良。但我們對這些事當怎麼說呢？恩典之具賜給那不肯善用的人，卻向那本會善用的人保留。這只能訴諸神的主權，並說：主啊，「你的判斷如同深淵」。〔二〕他們是頑梗地抵擋神自己：「他們不肯聽從你，也不足為奇，因為他們不肯聽從我」；他們既不留心神的話語，因為他們不留心神的杖——藉著它「耶和華的聲音在城中呼喊」。他們既不信神藉著傳道人對他們所說的話，縱然神從天上「用聲音」對他們說話，他們也必不信；不，他們之所以拒絕先知所說的，正是因為那是出於神——「屬肉體的心思與神為仇」。他們對神的律法心存偏見，正因如此，便對那職責在於維護律法的先知充耳不聞。
（4）他必須立志剛強壯膽，而基督應許以剛強裝備他（結三8-9）。他所奉差遣的對象是「額堅心硬」的人，不受任何感動，無論軟硬兼施都無濟於事，且以公然侮辱神的使者、對抗所傳的信息為榮。要曉得如何對付他們是一項艱難的差事；但〔一〕神必使他能以坦然面對：「我使你的臉硬過他們的臉」——賜你這境況所需的一切堅定與膽量。也許以西結天性羞怯膽小，但神若不見他合適，卻仍以恩典使他合適，去應對最大的艱難。注意，惡人在抵擋信仰上越是放膽，神的百姓在實踐與捍衛信仰上就越當公開而堅決。「無辜的人要激動自己攻擊偽善者」（伯十七8）。當罪惡猖狂時，不可讓德行退縮。當神有工要做，他必激發人去作，並照著所需的日子賜人力量。若有需要，神能也必以恩典使忠心傳道人的「額」堅如「金鋼鑽」，使最可畏的權勢也不能使他們驚惶失色。「主耶和華要幫助人，所以我硬著臉面好像火石」（賽五十7）。〔二〕因此他受命要心志堅定，在職責中存著聖潔的安穩繼續前行，既不因敵人的非難、也不因敵人的威嚇而動搖：「不要怕他們，也不要因他們的臉色驚惶」；不要讓他們無能的惡意之恐嚇，或使你氣餒，或在你面前設下絆腳石。膽大的罪人必須有膽大的責備者；「惡獸」必須被嚴厲地「責備」（多一12-13），必須「用恐懼把他們拯救出來」（猶23）。那緊緊跟從事奉神的人，必確知神的恩寵，那時他們就不必因人的傲慢臉色而驚惶。不要讓那能堵住讒謗之舌的怒容，也攔阻了責備之舌。
（5）無論果效如何，他必須在他們中間堅持傳講（結三11）。他必須「往被擄的人那裏去」——他們既在患難之中，可望受教；他必須視他們為「自己同胞的兒女」，與他關係親近，因此他當對他們格外溫柔關切，正如保羅對他的親族那樣（羅九3）。他必須「告訴他們」不僅是主所說的話，更要告訴他們那是主說的；要奉神的名講說，並以神的權柄為後盾：「主耶和華如此說；要這樣告訴他們，無論他們肯聽不肯聽」。這不是說我們可以對自己事奉的果效漠不關心，而是無論果效如何，我們都必須堅守職責，將結果交託給神。我們不可說「這裏有些人太好，我們不必對他們講」，或「那裏有些人太壞，對他們講也是枉然」；無論如何，都要忠心地傳遞信息，「告訴他們：主耶和華如此如此說」，任憑他們冒險拒絕。
- 先知既受了這一切與其職分相稱的充分指示，我們在此看見：
（1）聖天使如何因這一使命而歡呼滿足——他們十分喜悅看見一位本性低於他們的人，竟如此蒙尊榮、受託付。他「聽見震動轟轟之聲」（結三12），彷彿眾天使爭相擁擠，要觀看一位先知的就職典禮；因為神「百般的智慧」「藉著教會」——即藉著從教會的反照——「使……得知」（弗三10）。他們似乎彼此爭競，要看誰最靠近這大異象。他聽見他們「翅膀相碰」——或如原文所言「彼此親嘴」——的響聲，表明眾天使彼此的情誼與相助。他又聽見「輪子」的響聲——那是護理之工的輪子，與眾天使相對而行、彼此和諧。這一切都是要吸引他的注意，並使他確信：那差遣他的神既有如此榮耀的隨行者環繞，無疑有充足的能力扶持他完成使命。然而這一切喧響最終匯成讚美之聲。他聽見他們說：「從耶和華的本處被稱頌的是他的榮耀」。〔一〕從天上——他在上面的本處——其榮耀如今在異象中降臨，或許此刻正要歸回。願天上那無數的天使，與在這異象中事奉的天使一同說：「耶和華的榮耀是應當稱頌的。你們要從天上讚美耶和華，他的眾使者要讚美他」（詩一四八1-2）。〔二〕從聖殿——他在地上的本處——其榮耀如今正從那裏離去。他們為榮耀的離去而哀傷，卻在其中敬拜神的公義：無論如何，神是應當稱頌、滿有榮耀的，且永遠如此。先知以賽亞在領受使命時也聽見神如此受讚美（賽六3）；當神忠心的僕人看見神在這下界何等受輕慢時，想到神在上界何等受敬慕、得榮耀，便得著安慰。「耶和華的榮耀」在我們的本處屢受輕忽，卻在他的本處屢受讚美。
（2）先知自己的靈如何滿心為難，卻又如何被「神的靈」以大能引導，去履行他的職責。「所賜給他的恩不是徒然的」；因為〔一〕聖靈以大能手引導他。神吩咐他去，他卻不動，直等到「靈將他舉起」。那在輪子中的「活物之靈」，如今也在先知裏面，「將他舉起」，先是要他更清楚聽見眾天使的歡呼（結三12），隨後（結三14）卻「將他舉起，帶他而去」，去作他本所不願作的工——他不願給自己惹禍，也不願向百姓預告災禍。他巴不得可以推辭，卻不得不像另一位先知那樣承認（耶二十7）：「你比我強，並且勝了我」。以西結本想把他所聽見所看見的一切都據為己有，不讓外傳，「然而耶和華的靈在我身上大有能力」，勝過了他；他受預言之靈的驅使，違背自己的意願前行，以致他不能不「把所看見所聽見的事說出來」，正如使徒們那樣（徒四20）。注意，神所呼召擔任傳道職的人，他既裝備其頭腦，也降伏其心志。〔二〕他懷著憂愁的心前去：「靈將我帶去」，他說，「我就去了」，卻是「心甚苦，靈性忿激」。他或許已看見耶利米在耶路撒冷作先知時所遭遇的何等艱難：他如何費心、遭遇何等反對、如何被人用手用舌欺凌、所得何等苛待，而這一切又盡屬徒然。「而我」（以西結心想）「也要像他那樣被立為箭靶子嗎？」作俘虜的生活已經夠苦了；那在俘囚中作先知的生活又將如何？所以他滿懷煩躁與不安而去。注意，在某些情形下，敗壞的本性可能極力抗拒，而恩典仍明顯佔上風。「我去了」，並非「不順從那屬天的異象」，也沒有像約拿那樣躲避職責，而是「我去了，心甚苦」，全然不以此為樂。當他親自領受神的啟示時，那對他「其甜如蜜」（結三3）；他本可滿懷喜樂，終日默想其中；然而當他要將之傳給別人——他預見他們將因此剛硬、被激怒，並使自己的定罪加重——那時他便「心甚苦」而去。注意，當忠心的傳道人發現百姓剛愎不服、憎恨責備，這是他們極大的憂傷，使他們帶著沉重的心情繼續職責。他「靈性忿激」而去，是因預見將要遭遇的挫折；「然而耶和華的靈在我身上大有能力」，不僅催逼他作工，也裝備他作工、帶他經過其中，並使他在所要遇見的艱難面前奮勇（我們可如此理解）；當他發覺如此，便較能與自己的職責和好，並專心投入其中：「於是他來到被擄的人那裏」（結三15），來到一個有許多被擄之人聚集之處，「坐在他們所坐的地方」——或作工，或讀書，或交談——並在他們中間住了「七日」，要聽他們所說的、觀察他們所做的；而那整段時間，他都在等候「耶和華的話」臨到他。注意，要向人合宜而有益地講論他們靈魂的事，就必須認識他們、認識他們的境況，必須像以西結在此所行的，「坐在他們所坐的地方」，親切地與他們談論神的事，設身處地體會他們——縱然他們「坐在巴比倫的河邊」。但請注意，他在那裏「驚愕」——為百姓的罪惡與災禍憂傷過度，又被所見異象的威榮所震懾。他在那裏「孤寂」（有人如此解讀）；神不向他顯異象，人也不來探訪他。他就这样被留下消化他的憂愁，調整到更好的心境，直等到「耶和華的話」臨到他。注意，神所要高舉擴張的人，他必先使他們謙卑受困一時。
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)
繁體中文
守望者的職任（公元前595年）
¹⁶ 過了七日，耶和華的話臨到我說：
¹⁷ 「人子啊，我立你作以色列家守望的人，所以你要聽我口中的話，替我警戒他們。
¹⁸ 我何時指著惡人說：他必要死；你若不警戒他，也不勸戒他離開惡行，拯救他的性命，這惡人必死在罪孽之中；我卻要向你討他喪命的罪。
¹⁹ 倘若你警戒惡人，他仍不轉離罪惡，也不離開惡行，他必死在罪孽之中，你卻救自己脫離了罪。
²⁰ 再者，義人何時離義而犯罪，我將絆腳石放在他面前，他就必死；你若不警戒他，他必死在罪中，他素來所行的義不被記念；我卻要向你討他喪命的罪。
²¹ 倘若你警戒義人，使他不犯罪，他就不犯罪，他因受警戒就必存活，你也救自己脫離了罪。」
神在他得見異象之後「過了七日」，就是在第七日，又賜下這些進一步的指示；很可能那一次和這一次都是在安息日，以色列家即使在被擄之中，也在那種環境下盡力遵守安息日。我們沒有看見他們的征服者和壓迫者勉強他們作任何常例的勞役，像從前埃及的督工那樣，反而容許他們守安息日的安息，作為記號以分別他們與他們的鄰舍；但論到安息日的事奉，他們既沒有聖殿也沒有會堂的便利，似乎只有一處「河邊禱告的地方」（徒16:13）；他們在那裏安息日聚會；他們的仇敵在那裏以「錫安的歌」嘲弄他們（詩137:1,3）；以西結在那裏與他們相會，「耶和華的話」便在那時那地臨到他。他在整個週中思量默想神的事，便適宜於在安息日奉神的名向百姓說話，也適於聽神向他說話。這安息日以西結並不像前一個安息日那樣榮幸得見神榮耀的異象；但他卻明明地、並藉一個非常平凡的比喻，得知自己的本分，又要將這本分傳給百姓。當注意，欣喜若狂的經歷並不是神兒女日常的糧食，儘管他們在特別的時候可以因此得享盛宴。我們不能否認自己真與神相交（約壹1:3），儘管我們並不總是像有時那樣明顯地感受到。雖然天國的奧秘有時可以窺見，但通常最能建立人的乃是明白易懂的講道。神在此告訴先知他的職任是甚麼，以及這職任的本分是甚麼；這（我們可以推想）他也要告訴百姓，使他們留意他所說的話並照著去行。當注意，百姓若知道並思想他們的牧者對他們有怎樣的託付，並且不久要為這託付交賬，這對他們是好的。請看，
一、先知被召所擔任的是怎樣的職任：「人子啊，我立你作以色列家守望的人」（結3:17）。他所見的異象使他驚奇：他不曉得那是怎麼回事，因此神用這個淺顯的比喻，更能引導他明白自己的工作，並使他順服於這工作。他坐在被擄的人中，言語不多，但神臨到他，告訴他那樣不行；他是「守望的人」，有話要對他們說；他被設立如同城中的「守望者」，防備火災、盜賊和擾亂平安的人，又如同羊群的「守望者」，防備竊賊和猛獸，尤其是如同軍營中、被入侵之國或被圍困之城中的「守望者」，要觀察敵人的動向，並在危險臨近、甚至在危險初現之時發出警報。這是假定「以色列家」處於軍事狀態，暴露在狡猾而鍥而不捨地攻打他們的敵人面前；不但如此，連那家中每一個成員也都處於危險之中，當警惕防備。當注意，牧者就是「教會城牆上的守望者」（賽62:6），「巡邏全城的守望者」（歌3:3）。這是一項勞苦的職任。守望者無論多困倦，都必須保持清醒；無論多寒冷，都必須在外面站崗；他們必須忍受各樣天氣「站在守望樓上」（賽21:8；創31:40）。這是一項危險的職任。有時他們無法守住崗位，而處於被敵人殺死的危險中，因為敵人若殺了哨兵，便達到了目的；然而他們又不敢離棄崗位，否則要被將軍治死。教會的守望者正是處於這樣的兩難之中；他們若忠心，人必咒詛他們；他們若虛假，神必咒詛他們。但這是一項必需的職任；「以色列家」沒有守望者便不能安全，然而「若不是耶和華看守」，那「守望的人」便「枉然警醒」（詩127:1,2）。
二、這職任的本分是甚麼。守望者的工作就是留心觀察，並發出通知。
-
先知作為守望者，必須留心觀察神論這百姓所說的話，不僅論及全體百姓（耶利米和其他先知的預言多半與此有關），也論及個人，照其品性如何。他不必像別的守望者那樣四下張望，窺探危險、收集情報，而要仰望神，此外更不必觀看：「聽我口中的話」（結3:17）。當注意，那要講道的人必須先聽；因為自己尚未學到的，怎能教導別人呢？
-
他必須把所聽見的通知出來。守望者既要在頭上有眼，也要在頭上有舌；他若啞口，與瞎眼同樣糟糕（賽56:10）。「你要替我警戒他們」，在「聖山」上吹角；不是奉自己的名，也不是出於自己，而是奉神的名、出於神。牧者是神對世人之口的代表。聖經是為了我們的勸戒而寫的。「你的僕人因此受警戒」（詩19:11）。但因為藉 vivâ voce——活潑的聲音——所傳遞的通常留下最深的印象，神樂意用與我們同類的人，他們也同樣關乎此事，向我們強調書面話語的警戒。如今先知在講道中要區別惡人與義人、寶貴的與虛妄的，並在應用上使他的警報合乎各人，分給各人當得的份；他若這樣行，無論成效如何，都能得著其中的安慰；若不這樣行，便要交賬。
(1.) 他所要對付的人中有些是惡人，他必須警戒他們不可在惡行中繼續，而要轉離（結3:18,19）。我們在此可以觀察到，[1.] 天上的神曾說，並如今仍說，對每一個惡人，他若仍在過犯中繼續，便「必要死」。「他的罪孽」無疑要成為他的敗亡；它傾向於敗亡，也必以敗亡告終。「你必定死」，要受如此大的死，要永遠地死，永遠在死卻永不死透。「惡人必死在罪孽之中」，死在其罪咎之下，死在其罪的權勢之下。[2.] 若「惡人轉離他的罪惡」，「離開他的惡行」，「他必存活」，他所受的敗亡威脅便要得以避免；為使他可以如此行，他被警戒所處的危險。「惡人」若繼續下去「必死」，但悔改便「必活」。當注意，他要轉離「他的罪惡」並「他的惡行」。人僅僅藉外在的改良而「轉離他的惡行」是不夠的，那可能只是他的罪離開他，而非他離開他的罪；他必須「轉離他的罪惡」，離開對它的喜愛和傾向，靠內在的重生；他若連「他的惡行」都不轉離，便少有希望他會「轉離他的罪惡」了。[3.] 牧者的本分既在於警戒罪人罪的危險，也在於向他們保證悔改的益處，把二者陳明在他們面前：他們若仍在罪中是何等悲慘，他們若肯悔改歸正便可何等有福。當注意，話語的事奉關乎「生死」之事，因為它陳明在我們面前的正是這些，「祝福與咒詛」，好使我們逃避咒詛、承受祝福。[4.] 牧者雖未按當盡的本分警戒惡人他們的悲慘與危險，這卻不能作為那些仍在過犯中繼續之人的藉口；因為雖然守望者沒有「警戒他們」，他們卻「要死在罪孽之中」，因為神的護理與他們自己的良心已給了他們充足的警戒；他們若肯接受，便本可「救自己的性命」。[5.] 牧者若對所託不忠，若不警戒罪人罪的致命後果，而任憑他們不受責備地繼續下去，那因他們疏忽而滅亡之人的「血」必「從他們手中追討」。在交賬的日子，這要歸到他們身上：這樣那樣寶貴的靈魂在罪中滅亡，是因他們的不忠心；因為誰曉得他們若曾受到清楚的警戒，豈不是可以及時逃離「將來的忿怒」？倘若作一個害死將死之身的幫兇已是如此大的罪，何況作毀滅一個不朽靈魂的幫兇呢？[6.] 牧者若盡本分警戒罪人，即使警戒不被接受，他仍可得此安慰：他「向他們的血無辜」，並「救了自己的性命」，儘管不能挽救他們。凡忠心的人必得賞賜，即使沒有成功。
(2.) 他所要對付的人中有些是「義人」，至少他有理由憑愛心的判斷這樣認為；他必須警戒他們不可背道，「轉離他的義」（結3:20,21）。我們在此可以觀察到，[1.] 世上最好的人也需要被警戒防備背道，需要被告知他們面對背道的危險以及背道所帶來的危險。神的僕人當受警戒（詩19:11），免得他們忽略他的工作、離棄他的事奉。一個保守我們不致跌倒的善法，就是保持對跌倒的聖潔敬畏（來4:1）。「所以我們當畏懼」；並且（羅11:20）連那些「憑信站立」的人也「不可自高，反要懼怕」，因此也當受警戒。[2.] 有一種「義」是人可以「轉離」的，一種表面的「義」，人若轉離它，便證明它從來不是真誠的，無論它多麼過得去，甚至多麼可觀；因為「他們若屬我們，就必仍與我們同在」（約壹2:19）。有許多人「靠聖靈入門」，卻「靠肉身成全」，他們曾面向天堂，卻又回首顧望；他們曾有起初的愛心，如今卻失喪了，並且「轉離聖潔的命令」。[3.] 當人「轉離他的義」之時，不久便學會犯罪。當他們在神敬拜的本分上變得疏忽鬆懈，忽略本分或在本分上懈怠，他們便成為試探者容易捕獲的獵物。忽略為過犯開了門路。[4.] 當人「轉離他的義」並犯罪之時，神公義地在他們面前「放下絆腳石」，使他們越來越壞，直到他們成熟可供毀滅。法老剛硬他的心，神也使他的心剛硬。當罪人背向神、離棄他的事奉並以此羞辱它之時，神便以公義的審判，不但收回他約束的恩典、任憑他們隨心中的情慾，更以護理將他們安排在引致犯罪、加速敗壞的境遇中。對有些人，基督自己就是「絆腳的石頭，跌人的磐石」（彼前2:8）。[5.] 人所離棄的義必不再被記念歸給他的尊榮或安慰；它在今生和來生都於他無益。背道者失去他們一切所行的；他們的事奉與受苦都歸徒然，必不再被記念，因為沒有堅持到底。這是律法的一條規則：Factum non dicitur, quod non perseverat——我們只算那堅持到底的為所作的（加3:3,4）。[6.] 牧者若不按當盡的本分，清楚地警戒最好的人他們的軟弱、他們易於跌倒的傾向、他們所處的特別試探以及背道的致命後果，那些背道之人的敗亡便要歸到他們頭上，他們也要為此交賬。這並非說沒有受了警戒卻仍「轉離他的義」的人；但這情形此處並未提出，與論到惡人時不同；相反，義人受了警戒便接受警戒而「不犯罪」（結3:21）；因為「教導智慧人，他就越發有智慧」。我們不但不可諂媚惡人，也不可諂媚義人，彷彿他們在天這一邊的任何地方完全安全。[7.] 牧者若發出警戒，百姓若接受，對雙方都是好的。沒有甚麼比「智慧的勸戒人受聽從的耳朵」更美；前者「因受警戒就必存活」，後者「救了自己的性命」。一個好牧者還能渴望甚麼過於「救自己和自己聽的人」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)
繁體中文
百姓的頑梗被預告（主前595年）
²² 耶和華的手在那裏臨到我身上；祂對我說：你起來，出到平原去，我要在那裏與你說話。 ²³ 於是我起來，出到平原去；不料，耶和華的榮光在那裏站立，正如我在迦巴魯河邊所見的榮光；我就俯伏在地。 ²⁴ 靈就進入我裏面，使我站起來；祂對我說話，對我說：你進去，把自己關在家裏。 ²⁵ 人子啊，看哪，他們必把繩索套在你身上，用繩索捆綁你，使你不能出去到他們中間。 *²⁶ 我必使你的舌頭貼在上膛，使你啞口，不能作責備他們的人；因為他們是悖逆之家。 *²⁷ 但我與你說話的時候，必開你的口；你就要對他們說：主耶和華如此說；聽的，讓他聽；不聽的，任他不聽；因為他們是悖逆之家。」
神向先知如此廣泛而宏大地啟示了自己，又如此充分地教導了他如何對待那些他所奉差遣去見的人，賜他全權的委任；我們本來以為立刻就會看見他向以色列一大群會眾傳講神的話；但我們發現情形完全相反。他此時此地的工作，起初看來與他被呼召時的排場完全不相稱。
I. 我們看見他在此退隱，為要進一步學習。從他不情願前去看來，他似乎沒有充分確信那差遣他的能夠扶持他到底；因此為了鼓勵他去面對他所預見的困難，神要再賜他一次見祂榮耀的異象，這（若有任何事能）必賜他生命、激勵他作工。為此，神呼召他「到平原去」（Eze 3:22），在那裏祂要與他「說話」。請看並讚歎神的降卑，如此親密地與一個人—一個「人子」、一個可憐的被擄者—相交，甚至與一個有罪的人相交—這人蒙神差遣時竟「心懷苦毒」而去，此時又對自己的工作心懷不滿。讓我們承認自己永遠虧欠基督的中保，因著它才有這神與人之間、天與地之間有福的相交和相通。請看獨處的好處，它何等有助於沉思。單獨與神同在，從世界中退出來與祂相交，從祂那裏聽、向祂說話，這是極其舒適的；一個好人會說，他從不像這樣獨處時那樣不覺孤單。以西結「出到平原去」，比他「到被擄的人中間去」（Eze 3:15）更加情願；因為那些知道與神相交是怎樣的人，不能不將之交換任何與這世界的來往—尤其是通常所遇到的那種。他「出到平原去」，在那裏看見了他從前在「迦巴魯河邊」所見的同一個異象；因為神不受地域的限制。請注意，凡跟從神的，無論到哪裏，都必遇見祂的安慰。神呼召他出來「與他說話」，卻作了比這更多的事：祂向他顯示了祂的「榮耀」（Eze 3:23）。我們如今不可期望這樣的異象，但我們當承認，若我們因信「得以看見主的榮光」而「變成主的形狀，如同從主的靈」—這是我們所蒙的恩惠，決不亞於此；而且「這榮耀……就是眾聖徒的。你們要讚美耶和華」（2Co 3:18）。
II. 我們看見他此時被禁止進一步教導。當他看見「耶和華的榮光」時，「就俯伏在地」，因神威嚴的敬畏和祂不悅的恐懼而伏下；但「靈進入」他裏面，扶他起來，他就恢復過來，「站」在腳上，聽見靈向他耳語的話，這話令人非常驚訝。人本以為如今神必差他直往人群聚集的中心，必使他在弟兄眼前蒙恩，使他和他信息被他們悅納，必為他開更寬廣的機會之門，並賜他開口的膽量；但此處對他所說的話與這一切恰恰相反。
1. 神非但沒有差他到大會中去，反而命令他把自己關在自己的住處：「你進去，把自己關在家裏」（Eze 3:24）。他不願公開露面，即使露面，百姓也不尊重他，不給他當得的禮遇；作為對他和對他們公正的責備—對他因害羞躲避他們、對他們因對他冷淡—神禁止他公開露面。請注意，我們的選擇常成為我們的刑罰；當傳道人或他們的百姓、或兩者都對嚴肅聚會冷淡時，神把傳道人挪到角落裏，是公義之舉。有人認為以西結必須把自己關起來，是要作耶路撒冷被圍困的記號—在那圍困中百姓要被嚴嚴地關閉，如同他被關在家中一樣，他在下一章就論到這事。他必須「把自己關在家裏」，好叫他可以進一步領受神心意更多的啟示，並豐富地裝備自己，等到出去時有話可對百姓說。我們發現「猶大的長老」有時來見他，在他「家中」「坐在他面前」（Eze 8:1），作他狂喜景象的見證人；但直到 Eze 11:25 他才「把耶和華所指示的一切事」「對被擄的人說」。請注意，那些蒙召傳道的人必須找時間研讀，且要花許多時間，常常把自己關在家裏，好專心閱讀和默想，使自己的長進在眾人面前顯明出來。
2. 神非但沒有保證他在所奉差遣去見的人中間得著尊重和愛戴，反而告訴他：「他們必把繩索套在你身上，用繩索捆綁你」（Eze 3:25），或許(1) 當作罪犯。「他們必捆綁他」，為要進一步懲罰他為擾亂治安者；他們自己雖因逼迫先知而被擄到巴比倫，在那裏卻繼續逼迫先知。或者更確切地說，(2) 當作癲狂的人。「他們」要設法「捆綁他」，當作失常的人；因為他們把他在狂喜中的劇烈動作歸因於此。眾將領問耶戶：「這癲狂的人來見你有甚麼事呢？」非斯都對保羅說：「你癲狂了吧」；猶太人論我們主耶穌也是如此說（Mk 3:21）。或許這就是他必須留在室內的原因，因為否則他們會以他癲狂為藉口捆綁他，因此他不可「出去到他們中間」。先知被禁止到那些會虐待他們的人那裏去，是公正的。
3. 神非但沒有開他的口使他的嘴傳揚神的讚美，反而使他沉默，使他的「舌頭貼在上膛」，以至他在相當長的一段時間內啞口無言（Eze 3:26）。敬虔的被擄者在巴比倫常用這咒詛加在自己身上：若「忘記耶路撒冷」，寧可「舌頭貼在上膛」（Ps 137:6）。以西結比他們任何一個都更記念耶路撒冷，他的「舌頭卻貼在上膛」，最能說話的人竟被完全禁止說話；所給的理由是：他所奉差遣去見的「他們是悖逆之家」，不配有他作「責備他們的人」。他不可給他們教訓和勸戒，因為這些對他們是浪費、是白費的。他從前被命令要放膽向他們說話，因為「他們是極悖逆的」（Eze 2:7）；但既然那證明無效，如今他因同樣的理由被命令沉默，不可向他們說話。請注意，那些心硬抵擋責備的人，公正地被剝奪了責備的途徑。若經過長久試驗，發現受責備的人決心作聾子，責備的人為何不可沉默呢？若以法蓮「與偶像連合」，就「任憑他吧」。「你必啞口，不能作責備他們的人」，暗示他若不啞口，就必責備；他若能說話，就必為惡人的邪惡作見證。「但」當神「與你說話」，並定意藉你說話時，祂「必開你的口」（Eze 3:27）。請注意，雖然神的先知可能暫時沉默，但必有一個時候神要使他們重新開口。當神向祂的僕人說話時，祂不僅開他們的耳聽祂所說的，也開他們的口回答。摩西下到百姓那裏時臉上蒙著帕子，上到神那裏時卻揭去帕子（Ex 34:34）。
4. 神非但沒有保證他任何時候對百姓說話必得成功，反而在此把結果留得很不確定，以西結不可為此困惑不安，任憑它如何。「聽的，讓他聽」，他歡迎得著其中的安慰；「讓他聽，他就必活」；但「不聽的，任他不聽」，後果自負，承擔所來之事。「你若藐視，惟獨你一人必擔當」；神和祂的先知都不會因此受損；先知卻要因責備罪人的忠心而得賞賜，神也必因定罪他不接受責備而得祂公義的榮耀。
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.
在本章我們看到先知進一步預備，以承擔神所召他的工作。一、他吃下前一章末了向他顯現的書卷，結 3:1-3。二、進一步的指示與鼓勵，與前一章所賜的大旨相同，結 3:4-11。三、他所受的大能感動，藉此他被帶到那些將要作他聽眾的人那裏，結 3:12-15。四、藉著守望者的比方，進一步說明他作先知的職任與職責，結 3:16-21。五、先知說話的自由被神隨己意限制又恢復，結 3:22-27。