Comentario del capítulo
Ezekiel Capítulo 15
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简体中文
Original en inglés
Ezekiel has again and again, in God's name, foretold the utter ruin of Jerusalem; but, it should seem, he finds it hard to reconcile himself to it, and to acquiesce in the will of God in this severe dispensation; and therefore God takes various methods to satisfy him not only that it shall be so, but that there is no remedy: it must be so; it is fit that it should be so. Here, in this short chapter, he shows him (probably with design that he should tell the people) that it was as requisite Jerusalem should be destroyed as that the dead and withered branches of a vine should be cut off and thrown into the fire. I. The similitude is very elegant (Eze 15:1-5), but, II. The explanation of the similitude is very dreadful, Eze 15:6-8.
1-8
Jerusalem a Condemned Vine (593 BC)
简体中文
耶路撒冷是定罪的葡萄树（公元前593年）
¹ 耶和华的话临到我说：
² 「人子啊，葡萄树比别的树，或比林中的树枝，有什么长处呢？
³ 可以从其上取木料做工吗？可以取它作钉子挂什么器皿吗？
⁴ 看哪，已经抛在火中当作柴烧；火既烧了两头，中间也被烧了，它还有什么益处呢？
⁵ 完整的时候尚且不能做工，何况被火烧焦了，还能有用吗？
⁶ 「所以主耶和华如此说：林中的葡萄树，我已交给火当柴烧，我也必照样待耶路撒冷的居民。
⁷ 我必向他们变脸；他们从火中出来，火必吞灭他们；我向他们变脸的时候，你们就知道我是耶和华。
⁸ 我必使地荒凉，因为他们犯罪干犯我。这是主耶和华说的。」
我们可以设想，先知当时正在思想耶路撒冷何等荣耀，胜过世上任何一城；它是「全地的冠冕和喜乐」；因此它将被毁灭，何等可惜；它是宏伟的建筑，是神的城，是以色列严肃会的城。但他心中若是这些念头，神在此借将耶路撒冷比作葡萄树，回答了他。1. 诚然，葡萄树若结果子，便是极有价值的树，没有比它更有价值的；它是那些被请来管辖众树之树之一，其果子「使神人喜乐」（士9:12、13）；它「能快活人的心」（诗104:15）。耶路撒冷也如此，被栽种为「上等的、尊贵的葡萄树，全然纯正的种子」（耶2:21）；它若结出与圣城身份相称的果子，必成为神和以色列双方的荣耀。它是「神右手所栽」的葡萄树，是「出于干旱之地的枝子」，其出身虽卑微可鄙，神却「为自己使他坚固」（诗80:15），作祂的「名和赞美」。2. 但它若不结果子，便毫无用处，如同荆棘蒺藜那样毫无价值、毫无用处：葡萄树本身（不考虑果子）是什么呢？「比别的树」有什么长处，竟当受如此多的照料、花如此多的代价？葡萄树的枝子，纵然比「林中众树的枝子」蔓延更广，但林中的树枝在被人忽视暴露之处生长，又有何意义？或如有人译作：「葡萄树若枝子如林中的树，比别的树有何长处」；就是若不结果——林中的树既多为材木而非果树，很少结果——又有何意义？如今有些果树，若不结果，其木料仍可有用，可以善加利用；但葡萄树不属此类：若不作果树尽其本分，作材木便毫无价值。请注意：
一、这比喻在此如何表达。野葡萄树，「在林中的众树之间」，或空葡萄树（以色列被比作它，何10:1），结果不如林中的树，全无用处；如同蒺藜那样无用，更糟，因为蒺藜至少给荆棘篱笆加些尖锐，葡萄树枝却做不到。他指出：1. 它全无用处。它的「木料」不能「用来做工」，连「作钉子挂什么器皿」也不能（结15:3）。请看自然为服事人所赐的恩赐，何等多样。植物中，有的根，有的种子或果子，有的叶子，有的茎，对我们最有用；照样，树木中，有的强壮而不结果，如橡树香柏树；有的软弱却极结果，如葡萄树，它难看、低矮、需要依附，却大有用途。拉结美貌却不生育，利亚相貌平平却多产。2. 因此它被「当作柴烧」；可用来烧炉。因为它「不能用来做工」，「就被抛在火中」（结15:4）。它在别的事上全无用处时，借此却有用，达成极必需的目的；因为柴是我们必须有的东西，把可作他用的好材料当柴烧，是坏的管家。「这样浪费为什么呢？」不结果的葡萄树，与蒺藜荆棘一样被弃绝，「结局就是焚烧」（来6:8）。那时人对它又有何照顾呢？若一块坚实的木材被点燃，或许有人会把它「从火中抽出来」，说：「烧了可惜，因它可作更好的用途」；但葡萄树枝若着了火，照常两头和中间一齐燃烧，没有人去救它。「完整的时候尚且不能做工，何况火已经吞灭了它」（结15:5）；连它的灰也不值得保留。
二、这比喻如何应用于耶路撒冷。1. 这圣城已变得无益，全无用处。它原是「葡萄园众树中的葡萄树」，以义的果子荣神。当信仰在此兴旺，纯洁的敬拜得以保持时，常在其中收获喜乐的收成；它如此继续时，神在其周围设立篱笆；它是祂「所喜悦的栽子」（赛5:7）；祂「时刻浇灌」「昼夜看守」（赛27:3）；但如今它已成为「异样葡萄树的败坏枝子」，野葡萄树（如王下4:39所记），「野葡萄树在众树之中」（赛5:4），不但无用，还令人作呕有害（申32:32），「他们的葡萄是苦胆的葡萄，他们的果子是苦的」。这在结15:8有解释：「『他们犯罪干犯我』，就是他们背信弃义地与神周旋，又不忠地背道」；因这字的意思正是如此。注意，信仰的承认者若不照所承认的而行，反倒与之相违，若堕落偏离，便是世上最无益的受造物，如同失了味的「盐」，从此「以后无用了」（可9:50）。别的国家以武勇或政治闻名，有的以战争，有的以贸易，仍保其信誉；但犹太民族既以圣洁之民闻名，一旦失去圣洁，变为邪恶，便从此「全无用处」；他们既失了那一样，便失去了全部信誉和用处，成为日头之下最卑贱可鄙的民，「被外邦人践踏」。但以理和其他敬虔的犹太人，在他们那一代大有用处；但那时拜偶像的犹太人，以及如今福音传开以来不信的犹太人，向来无益，现在也无益，「不能用来做工」。2. 既如此，它便「被交给火当柴烧」（结15:6）。注意，那不结果子荣耀神恩典的，必作祂怒气之火的柴；如此，他们若不荣耀祂，祂必在他们身上「得荣耀」——祂的荣耀必在那焚烧不悔改之罪人的烈火中明光照耀。祂至终必不因任何受造之物而有损失。「耶和华所造的，都是为祂」，就是「恶人」，虽然他们不肯为祂，却是「为祸患的日子」（箴16:4）；那些不肯以「所当尽的本分」荣耀「神」的，祂必以「属报应的神」得着荣耀。神怒气的火先前已「烧了犹太民族的两头」（结15:4），就是撒玛利亚和犹大诸城；如今耶路撒冷作为「中间」，也被「抛在火中」，一同「焚烧」，因为它「不能用来做工」；它不受神所采用任何方法的塑造，来为祂效力。「耶路撒冷的居民」如同葡萄树枝，朽坏无用；所以（结15:7），「我必向他们变脸」，挫败他们一切计谋，正如他们面向神，要违背祂的话，败坏祂一切计划。这事已定，毁灭已定：「我必使全地荒凉」；所以当他们「从一种火中出来，又有另一种火吞灭他们」（结15:7）；一种刑罚的结局，便是另一种的开始；他们从一种逃脱，不过是被缓刑直到另一种来到；他们要从本国患难中到巴比伦的患难中。躲过刀剑的，死于饥荒或瘟疫。迦勒底军一次攻打过去，他们想：「死的苦楚 必定已经过了」，不久他们又带着加倍的力量回来，直到将他们全然灭尽。如此「你们就知道我是耶和华」，是全能的神，「当我向他们变脸的时候」。注意，神借完成对祂死敌的毁灭，正如借拯救祂顺命的百姓，显明自己是「主」。神所「变脸」的人，虽能从一种患难中出来稍受损害，必落入另一种；他们虽「从坑中出来」，却「被网罗捉住」（赛24:18）；他们虽「逃脱哈薛的刀」，却必死于耶户的刀（王上19:17）；因为「患难追随罪人」。不，他们虽「从暂时审判的火中出来」，似乎安然去世，却有一永火要「吞灭他们」；因为神审判之时，迟早「必得胜」，祂也必「借着所施的刑罚显为已知」。见太3:10；约15:6。
Original en inglés
Jerusalem a Condemned Vine (593 BC)
¹ And the word of the LORD came unto me, saying,
² Son of man, What is the vine tree more than any tree, or than a branch which is among the trees of the forest?
³ Shall wood be taken thereof to do any work? or will men take a pin of it to hang any vessel thereon?
⁴ Behold, it is cast into the fire for fuel; the fire devoureth both the ends of it, and the midst of it is burned. Is it meet for any work?
⁵ Behold, when it was whole, it was meet for no work: how much less shall it be meet yet for any work, when the fire hath devoured it, and it is burned?
⁶ Therefore thus saith the Lord GOD; As the vine tree among the trees of the forest, which I have given to the fire for fuel, so will I give the inhabitants of Jerusalem.
⁷ And I will set my face against them; they shall go out from one fire, and another fire shall devour them; and ye shall know that I am the LORD, when I set my face against them.
⁸ And I will make the land desolate, because they have committed a trespass, saith the Lord GOD.
The prophet, we may suppose, was thinking what a glorious city Jerusalem was, above any city in the world; it was the crown and joy of the whole earth; and therefore what a pity it was that it should be destroyed; it was a noble structure, the city of God, and the city of Israel's solemnities. But, if these were the thoughts of his heart, God here returns an answer to them by comparing Jerusalem to a vine. 1. It is true, if a vine be fruitful, it is a most valuable tree, none more so; it was one of those that were courted to have dominion over the trees, and the fruit of it is such as cheers God and man (Jdg 9:12,13); it makes glad the heart, Ps 104:15. So Jerusalem was planted a choice and noble vine, wholly a right seed (Jer 2:21); and, if it had brought forth fruit suitable to its character as a holy city, it would have been the glory both of God and Israel. It was a vine which God's right hand had planted, a branch out of a dry ground, which, though its original was mean and despicable, God had made strong for himself (Ps 80:15), to be to him for a name and for a praise. 2. But, if it be not fruitful, it is good for nothing, it is as worthless and useless a production of the earth as even thorns and briers are: What is the vine-tree, if you take the tree by itself, without consideration of the fruit? What is it more than any tree, that it should have so much care taken of it and so much cost laid out upon it? What is a branch of the vine, though it spread more than a branch which is among the trees of the forest, where it grows neglected and exposed? Or, as some read it, What is the vine more than any tree if the branch of it be as the trees of the forest; that is, if it bear no fruit, as forest-trees seldom do, being designed for timber-trees, not fruit-trees? Now there are some fruit-trees which, if they do not bear, are nevertheless of good use, as the wood of them may be made to turn to a good account; but the vine is not of this sort: if that do not answer its end as a fruit-tree, it is worth nothing as a timber-tree. Observe,
I. How this similitude is expressed here. The wild vine, that is among the trees of the forest, or the empty vine (which Israel is compared to, Heb 10:1), that bears no more fruit than a forest-tree, is good for nothing; it is as useless as a brier, and more so, for that will add some sharpness to the thorny hedge, which the vine-branch will not do. He shows, 1. That it is fit for no use. The wood of it is not taken to do any work; one cannot so much as make a pin of it to hand a vessel upon, Eze 15:3. See how variously the gifts of nature are dispensed for the service of man. Among the plants, the roots of some, the seeds or fruits of others, the leaves of others, and of some the stalks, are most serviceable to us; so, among trees, some are strong and not fruitful, as the oaks and cedars; others are weak but very fruitful, as the vine, which is unsightly, low, and depending, yet of great use. Rachel is comely but barren, Leah homely but fruitful. 2. That therefore it is made use of for fuel; it will serve to heat the oven with. Because it is not meet for any work, it is cast into the fire, Eze 15:4. When it is good for nothing else it is useful this way, and answers a very needful intention, for fuel is a thing we must have, and to burn any thing for fuel which is good for other work is bad husbandry. To what purpose is this waste? The unfruitful vine is disposed of in the same way with the briers and thorns, which are rejected, and whose end is to be burnt, Heb 6:8. And what care is taken of it then? If a piece of solid timber be kindled, somebody perhaps may snatch it as a brand out of the burning, and say, "It is a pity to burn it, for it may be put to some better use;" but if the branch of a vine be on fire, and, as usual, both the ends of it and the middle be kindled together, nobody goes about to save it. When it was whole it was meet for no work, much less when the fire has devoured it (Eze 15:5); even the ashes of it are not worth saving.
II. How this similitude is applied to Jerusalem. 1. That holy city had become unprofitable and good for nothing. It had been as the vine-tree among the trees of the vineyard, abounding in the fruits of righteousness to the glory of God. When religion flourished there, and the pure worship of God was kept up, many a joyful vintage was then gathered in from it; and, while it continued so, God made a hedge about it; it was his pleasant plant (Isa 5:7); he watered it every moment and kept it night and day (Isa 27:3); but it had now become the degenerate plant of a strange vine, of a wild vine (such as we read of 2Ki 4:39), a vine-tree among the trees of the wild grapes (Isa 5:4), which are not only of no use, but are nauseous and noxious (De 32:32), their grapes are grapes of gall, and their clusters are bitter. It is explained (Eze 15:8): "They have trespassed a trespass, that is, they have treacherously prevaricated with God and perfidiously apostatized from him;" for so the word signifies. Note, Professors of religion, if they do not live up to their profession, but contradict it, if they degenerate and depart from it, are the most unprofitable creatures in the world, like the salt that has lost its savour and is thenceforth good for nothing, Mk 9:50. Other nations were famed for valour or politics, some for war, others for trade, and retained their credit; but the Jewish nation, being famous as a holy people, when they lost their holiness, and became wicked, were thenceforth good for nothing; with that they lost all their credit and usefulness, and became the most base and despicable people under the sun, trodden under foot of the Gentiles. Daniel, and other pious Jews, were of great use in their generation; but the idolatrous Jews then, and the unbelieving Jews now since the preaching of the gospel, have been, and are, of no common service, not fit for any work. 2. Being so, it is given to the fire for fuel, Eze 15:6. Note, Those who are not fruitful to the glory of God's grace will be fuel to the fire of his wrath; and thus, if they give not honour to him, he will get himself honour upon them, honour that will shine brightly in that flaming fire by which impenitent sinners will be for ever consumed. He will not be a loser at last by any of his creatures. The Lord has made all things for himself, yea, even the wicked, that would not otherwise be for him, for the day of evil (Pr 16:4); and in those who would not glorify him as the God to whom duty belongs he will be glorified as the God to whom vengeance belongs. The fire of God's wrath had before devoured both the ends of the Jewish nation (Eze 15:4), Samaria and the cities of Judah; and now Jerusalem, that was the midst of it, was thrown into the fire, to be burnt too, for it is meet for no work; it will not be wrought upon, by any of the methods God has taken, to be serviceable to him. The inhabitants of Jerusalem were like a vine-branch, rotten and awkward; and therefore (Eze 15:7), "I will set my face against them, to thwart all their counsels," as they set their faces against God, to contradict his word and defeat all his designs. It is decreed; the consumption is determined: I will make the land quite desolate, and therefore, when they go out from one fire, another fire shall devour them (Eze 15:7); the end of one judgment shall be the beginning of another, and their escape from one only a reprieve till another comes; they shall go from misery in their own country to misery in Babylon. Those who kept out of the way of the sword perished by famine or pestilence. When one descent of the Chaldean forces upon them was over, and they thought, Surely the bitterness of death is past, yet soon after they returned again with double violence, till they had made a full end. Thus they shall know that I am the Lord, a God of almighty power, when I set my face against them. Note, God shows himself to be the Lord, by perfecting the destruction of his implacable enemies as well as the deliverances of his obedient people. Those whom God sets his face, though they may come out of one trouble little hurt, will fall into another; though they come out of the pit, they will be taken in the snare (Isa 24:18); though they escape the sword of Hazael, they will fall by that of Jehu (1Ki 19:17); for evil pursues sinners. Nay, though they go out from the fire of temporal judgments, and seem to die in peace, yet there is an everlasting fire that will devour them; for, when God judges, first or last he will overcome, and he will be known by the judgments which he executes. See Mt 3:10, Joh 15:6.
以西结奉神的名已一再预言耶路撒冷的全然倾覆；然而他似乎觉得难以接受此事，也难以在这严厉的安排中顺服神的旨意；因此神用各种方法使他不但确知这事必如此，而且确知这事无可挽回：必须如此，也理当如此。在这短短的一章里，神向他指明（大概有意要他去告诉百姓）：耶路撒冷理当被毁灭，正如葡萄树那些枯死的枝子理当被砍下来丢在火中一样。一、这比喻十分优雅（结15:1-5），但二、这比喻的解释却十分可畏（结15:6-8）。