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Ezekiel Chapitre 36
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We have done with Mount Seir, and left it desolate, and likely to continue so, and must now turn ourselves, with the prophet, to the mountains of Israel, which we find desolate too, but hope before we have done with the chapter to leave in better plight. Here are two distinct prophecies in this chapter:—I. Here is one that seems chiefly to relate to the temporal estate of the Jews, wherein their present deplorable condition is described and the triumphs of their neighbours in it; but it is promised that their grievances shall be all redressed and that in due time they shall be settled again in their own land, in the midst of peace and plenty, Eze 36:1-15. II. Here is another that seems chiefly to concern their spiritual estate, wherein they are reminded of their former sins and God's judgments upon them, to humble them for their sins and under God's mighty hand, Eze 36:16-20. But it is promised, 1. That God would glorify himself in showing mercy to them, Eze 36:21-24. 2. That he would sanctify them, by giving them his grace and fitting them for his service; and this for his own name's sake and in answer to their prayers, Eze 36:25-38.
1-15
God's Compassion for Israel (587 BC)
繁體中文
神對以色列的憐憫（主前587年）
¹ 「人子啊，你要向以色列山發預言說：以色列山哪，當聽耶和華的話。 ² 主耶和華如此說：因仇敵對你們說：『阿哈！那永久的山岡都歸我們為業了。』 ³ 所以要發預言說：主耶和華如此說：因為敵人使你們荒涼，四圍吞吃你們，好叫你們歸與其餘的外邦人為業，成為人嘴唇上談論譏笑的話，成了百姓的臭名。 ⁴ 故此，以色列山哪，要聽主耶和華的話。主耶和華對大小山岡、溪谷窪地、荒廢之地，並被棄之城邑——就是被四圍其餘的外邦人搶奪譏笑的——如此說： ⁵ 主耶和華如此說：我因妒火中燒，實在攻擊其餘的外邦人，並以東全地；他們存心鄙夷，以滿心歡喜，將我的地歸為己業，使它成為可掠奪之物。 ⁶ 所以你要論以色列地發預言，對大小山岡、溪谷窪地說：主耶和華如此說：我因妒恨與怒氣發言，因你們擔當了外邦人的羞辱。 ⁷ 所以主耶和華如此說：我已經舉手起誓：你們四圍的外邦人，必擔當自己的羞辱。 ⁸ 「以色列山哪，你們必發枝條，為我民以色列結果子，因為他們快回來了。 ⁹ 看哪，我是幫助你們的；我必轉向你們，使你們得被耕種撒種。 ¹⁰ 我必使以色列全家的人數在你們上面增多，又使城邑有人居住，荒場被建造。 ¹¹ 我必使人和牲畜在你們上面增多；他們必生養眾多，結出果子。我必使你們照舊居住，並要使你們比你們起頭的時候更好；你們就知道我是耶和華。 ¹² 我必使人——就是我的民以色列——在你們上面行走；他們必得你為業，你也必作他們的產業，你也不再使他們喪失人口。 ¹³ 主耶和華如此說：因為人對你說：『你是吞吃人的地，使你的國民喪失人口。』 ¹⁴ 所以主耶和華說：你必不再吞吃人，也不再使你的國民喪失人口。 ¹⁵ 我也不再使你在其中聽見外邦人的羞辱，你也不再擔當百姓的辱罵，也不再使你的國民絆跌。這是主耶和華說的。」
先知曾受命「面向以色列的山」「向它們說預言」（結六2）。那時神出來與他的百姓爭辯；但如今神要施恩歸回，他就必須對這些山說好話和安慰的話（結三十六1、4）。「以色列山哪，要聽耶和華的話」；他對山所說的，也是對國中的「大小山岡、溪谷窪地、荒廢之地」，並「被棄的城邑」說的（結三十六4、6）。百姓已經離去，有的往這邊，有的往那邊；那裏再沒有什麼可說話的對象，只剩下地方——山與谷；這些迦勒底人不能帶走。「地卻永遠長存。」如今，為了顯明神為百姓所存留的憐憫，他要在論到神時，說他對那地懷有一份隱藏的恩情——主若有意永遠撇棄那地，便不會呼召它「聽耶和華的話」，也不會「在此時」將「這樣的事」指示它。這裏有，
一、神對以色列地如今可悲境況所發的憐憫顧念。那地已成了「四圍其餘的外邦人」的「掠物」與「譏笑」（結三十六4）。〔一〕它成了他們的掠物；他們都因搶奪那地而致富。迦勒底人征服他們之後，他們的一切鄰舍都如赴海難一般蜂擁搶奪，各人以為凡能到手的都是自己的（結三十六3）：「他們使你荒涼，四圍吞吃你們，使你們歸與其餘的外邦人為業」——連那些自己剛剛逃過同樣荒涼之災的人也不例外。沒有人以為剝奪一個以色列人有什麼罪。「羅馬的群眾總是追隨命運」（Turba Romæ sequitur fortunam ut semper）——讚高貶低。人倒下時的通則是：「趁他倒下，把他打下去」。〔二〕它成了他們的譏笑。他們奪去他們一切所有的，事後還嘲笑他們。「仇敵說：『阿哈！那永久的山岡都歸我們為業了』」（結三十六2）。以色列地的古遠、尊貴、聖潔、堅固，都不能保衛它，我們已經成為這一切的主人了。那地所曾裝飾的榮譽越多，它在列國中所曾顯出的威勢越大，他們以掠奪它為榮為樂的驕傲與快感就越深——這正是卑鄙下流之心的寫照；因為興盛越榮耀，患難就越可悲。神在此注意這一點，視之為以色列現今苦難的加重：「你們成了人嘴唇上談論譏笑的話，成了百姓的臭名」（結三十六3）。鄰近一帶的談論，全都是關乎猶太民族的傾覆；每個談及此事的人，總要對他們加上一兩句尖刻惡毒的非議。他們是「那安逸人的譏誚……和那驕傲人的藐視」（詩一二三4）。有些人以善談著稱，對人人都有話可說，卻說不出誰的好話；在這樣的人中間，神的百姓在冠冕從頭上墜落之後，必成為辱罵的對象。基督教在其受苦的日子裏，也正是如此「在各處被人毀謗」。
二、神對那些因以色列地的荒涼而幸災樂禍之人——其鄰舍中有許多人如此，連弟兄之餘民也是如此，以東人尤其如此——所表達的公義不悅。讓我們看看，
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他們如何對待神的以色列人。他們從那地、從神的地中為自己劃出大片產業；因為那實在是神的：「他們將我的地歸為己業」（結三十六5），這樣不僅侵犯鄰舍的產權，更侵犯了神的主權。他們伸手褻瀆所奪的，是那聖地。他們不承認神為那地的神、對他有任何倚靠，也不承認以色列在其中仍存任何權益，卻把它「當作掠物」，好像他們在一場合法的戰爭中贏得它一樣。他們如此行，既不畏懼神和他的審判，也不憐憫以色列和他們的災禍，反倒懷著「滿心歡喜」——因自己從中獲利——並對那因此受虧損的以色列存「鄙夷之心」。靠正當或不正當的手段增加財富，便是世俗之心的全部喜樂；神百姓的災禍，便是懷怨之心的全部喜樂。那些沒有機會把神的百姓當作掠物的人，便把他們當作笑柄；所以他們是「外邦人的羞辱」（結三十六6）。人人都譏笑他們、戲弄他們；事實上，他們是因自己的罪使自己卑賤；所以神在此事上是公義的，但人卻不義，且極其野蠻。
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神要如何對待那些在言語行為上如此虐待他百姓的人。他已「攻擊外邦人」；他已對他們宣告判決；他已定意向他們追討此事，而且是「在妒火中燒之中」，既為他自己的尊榮，也為他百姓的尊榮（結三十六5）。他對兩者的「愛情如死之堅強」，對兩者的「妒忌如陰間之殘忍」。他們既出於惡意攻擊神的百姓而發言，他也要出於妒忌攻擊他們而發言；二者誰更剛強有力，不言而喻。神要在「妒恨與怒氣」中發言（結三十六6）。怒氣並不在神裏面；但他要對他們運用他的大能，嚴厲地對待他們，如同人在怒中行事一般。他要「在他的怒中向他們發言」，「在烈怒中驚嚇他們」。他所說的，他必堅守，因為有誓言為後盾。他已「舉手」，指著自己起誓，已經起誓，決不後悔。那以如此激憤、卻又如此慎重之語氣所說的，是什麼呢？就是這話（結三十六7）：「你們四圍的外邦人，必擔當自己的羞辱。」注意，那報應屬他的伸冤之公義神，要以羞辱報羞辱。那些把藐視與辱罵加在神百姓身上的人，遲早必使羞辱「反燒到自己身上」——也許在今世（無論是他們的愚妄還是災禍，他們的失誤還是厄運，都成為他們的羞辱），最遲也必在那日，那時一切不悔改的人要「醒悟受羞辱永遠被憎惡」。
三、神對他以色列的恩惠應許，以及他為他們所存留之大憐憫的保證。神藉著他們仇敵的暴行與傲慢，越發表明自己何等關切他們、何等樂意善待他們，正如大衛指望神因示每的咒詛反而以善報他。「任憑他們咒詛，惟願你賜福。」神的百姓的仇敵，正是這樣——出乎他們自己的意願、超出他們的本意——以他們所加的傷害來服事神的百姓。我們沒有理由抱怨，如果人越是無情，神越是恩慈——如果他在言語與聖靈裏對我們說話越是懇切，他在護理中為我們行事也越是恩慈。先知要對如今「荒涼被人藐視」的「以色列山」如此說：神是「幫助你們」的，並要「轉向你們」（結三十六9）。正如神的咒詛因人的緣故臨到地面，他的祝福也是如此。如今所應許的是，
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他們正當的主人要歸回得著產業：「我的民以色列快回來了」（結三十六8）。他們雖然離本國極遠，雖然散居許多國家，雖然被仇敵的勢力所拘留，卻要「再回到自己的邊界」（耶三十一17）。他們歸回的時候近了。雖然七十年中還有四十多年（也許五十年）剩餘，卻說成是近了，因為這是確定的，且他們中間有些人必活著看見。「千年」在神眼中「如一日」。以色列的山如今荒涼；但神要使「人」——就是「我的民以色列」——再次「在他們上面行走」，不是作過路的旅客，而是作居民——不是租戶，而是業主：「他們必得你為業」，不是終身享有，而是為自己和後裔享有；「你也必作他們的產業」。這是天上迦南的預表，凡神的兒女——每一個真以色列人——都是那地的後嗣，他們不久都要從如今散居的各國被一同帶進去。
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那地要為歸回的主人供應豐盛舒適的給養。那地既多年「享受安息」，此後就必更加結實，正如我們在休息——尤其是安息的休息——之後更為有力：「你們必被耕種撒種」（結三十六9），並「為我民以色列結果子」（結三十六8）。注意，地能被人使用、尤其被善人使用，是地的福分；善人要在地所供應的美物中，以喜樂的心服事神。
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以色列民不僅在自己地中得著舒適的供養，也要得著舒適的安居：「城邑必有人居住；荒場必被建造」（結三十六10）。「我必使你們照舊居住」（結三十六11）。他們自己的罪曾使他們動搖，如今神的恩惠要重新安定他們。當浪子成為悔改的人，他就照著從前的地位重新安頓在父家。「把那上好袍子快拿出來給他穿」。不，「我如今要使你們比你們起頭的時候更好」。為那隻被尋回的羊所有的喜樂，比它若從未走迷所有的還要多。神有時也照著他「苦待」百姓的「時日」，成比例地加增他們的安慰。神就是這樣使約伯的結局比從前更多，把他一切所有的都加倍賜給他。
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百姓歸回之後要「結果子，生養眾多，遍滿那地」，使那地不僅重新有人居住，並且像從前一樣人煙稠密、人口茂盛。神要領回「以色列全家的人，連一個也不少」（注意這裏的強調，結三十六10），就是一切「神激動他們的心」歸回的人；只有這些人才算為「以色列家」的，其餘的已經自行割斷了與它的關係；或者，起初歸回的人數雖少，其後卻在不同時期「全都」歸回了；那時（神說）「我必使這些人增多」（結三十六10），「使人和牲畜增多；他們必生養眾多」（結三十六11）。注意，神在世上的國是增長的國；他的教會雖一時減少，卻要恢復並重新充滿。
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從前惡探所加、近來又被人重提，說那地「是吞吃居民之地」——因饑荒、疾病與刀劍——的辱罵，要完全滾去，永不再有藉口。迦南得了壞名聲。它從前「吐出」居民（利十八28）——那些原住民、土著——這本該另作解釋的事，卻被他們拿來作辱罵（民十三32）。它近來吞吃了以色列人，也把他們吐出來；所以人們普遍說：這是一塊不僅不能供養其上的支派、反倒「使他們喪失人口」、「傾覆他們」、「使他們絆跌」的地；這是一所把所有住進來的租戶都弄垮的房產。這是它在鄰舍中所得的名聲；但神如今應許必不再如此：「你不再使他們喪失人口」（結三十六12），「你必不再吞吃人」（結三十六14）。居民卻要活到美好的高齡，年歲不被截斷於中年。可比照撒迦利亞書八章4節的應許。注意，神要除去他百姓的辱罵，其方法是除去那招致辱罵的事。當國家在平安、豐足、強盛中興盛，那時他們「不再聽見外邦人的羞辱」（結三十六15），尤其當他們歸正之時；當罪——任何百姓、特別是自稱屬神之百姓的辱罵——被除去之時，那時他們「不再擔當百姓的辱罵」。注意，當神以憐憫歸向那以本分歸向他的百姓，他們一切的不平都必快快得著伸雪，他們的尊榮也必恢復。
Original anglais
God's Compassion for Israel (587 BC)
¹ Also, thou son of man, prophesy unto the mountains of Israel, and say, Ye mountains of Israel, hear the word of the LORD:
² Thus saith the Lord GOD; Because the enemy hath said against you, Aha, even the ancient high places are ours in possession:
³ Therefore prophesy and say, Thus saith the Lord GOD; Because they have made you desolate, and swallowed you up on every side, that ye might be a possession unto the residue of the heathen, and ye are taken up in the lips of talkers, and are an infamy of the people:
⁴ Therefore, ye mountains of Israel, hear the word of the Lord GOD; Thus saith the Lord GOD to the mountains, and to the hills, to the rivers, and to the valleys, to the desolate wastes, and to the cities that are forsaken, which became a prey and derision to the residue of the heathen that are round about;
⁵ Therefore thus saith the Lord GOD; Surely in the fire of my jealousy have I spoken against the residue of the heathen, and against all Idumea, which have appointed my land into their possession with the joy of all their heart, with despiteful minds, to cast it out for a prey.
⁶ Prophesy therefore concerning the land of Israel, and say unto the mountains, and to the hills, to the rivers, and to the valleys, Thus saith the Lord GOD; Behold, I have spoken in my jealousy and in my fury, because ye have borne the shame of the heathen:
⁷ Therefore thus saith the Lord GOD; I have lifted up mine hand, Surely the heathen that are about you, they shall bear their shame.
⁸ But ye, O mountains of Israel, ye shall shoot forth your branches, and yield your fruit to my people of Israel; for they are at hand to come.
⁹ For, behold, I am for you, and I will turn unto you, and ye shall be tilled and sown:
¹⁰ And I will multiply men upon you, all the house of Israel, even all of it: and the cities shall be inhabited, and the wastes shall be builded:
¹¹ And I will multiply upon you man and beast; and they shall increase and bring fruit: and I will settle you after your old estates, and will do better unto you than at your beginnings: and ye shall know that I am the LORD.
¹² Yea, I will cause men to walk upon you, even my people Israel; and they shall possess thee, and thou shalt be their inheritance, and thou shalt no more henceforth bereave them of men.
¹³ Thus saith the Lord GOD; Because they say unto you, Thou land devourest up men, and hast bereaved thy nations;
¹⁴ Therefore thou shalt devour men no more, neither bereave thy nations any more, saith the Lord GOD.
¹⁵ Neither will I cause men to hear in thee the shame of the heathen any more, neither shalt thou bear the reproach of the people any more, neither shalt thou cause thy nations to fall any more, saith the Lord GOD.
The prophet had been ordered to set his face towards the mountains of Israel and prophesy against them, Eze 6:2. Then God was coming forth to contend with his people; but now that God is returning in mercy to them he must speak good words and comfortable words to these mountains, Eze 36:1,4. You mountains of Israel, hear the word of the Lord; and what he says to them he says to the hills, to the rivers, to the valleys, to the desolate wastes in the country, and to the cities that are forsaken, Eze 36:4,6. The people were gone, some one way and some another; nothing remained there to be spoken to but the places, the mountains and valleys; these the Chaldeans could not carry away with them. The earth abides for ever. Now, to show the mercy God had in reserve for the people, he is to speak of him as having a dormant kindness for the place, which, if the Lord had been pleased for ever to abandon, he would not have called upon to hear the word of the Lord, nor would he as at this time have shown it such things as these. Here is,
I. The compassionate notice God takes of the present deplorable condition of the land of Israel. It has become both a prey and a derision to the heathen that are round about, Eze 36:4. 1. It has become a prey to them; and they are all enriched with the plunder of it. When the Chaldeans had conquered them all their neighbours flew to the spoil as to a shipwreck, every one thinking all his own that he could lay his hands on (Eze 36:3): They have made you desolate, and swallowed you up on every side, that you might be a possession to the heathen, to the residue of them, even such as had themselves narrowly escaped the like desolation. No one thought it any crime to strip an Israelite. Turba Romæ sequitur fortunam ut semper—The mob of Rome still praise the elevated and despise the fallen. It is the common dry, when a man is down, Down with him. 2. It has become a derision to them. They took all they had and laughed at them when they had done. The enemy said, "Aha! even the ancient high places are ours in possession, Eze 36:2. Neither the antiquity, nor the dignity, neither the sanctity nor the fortifications, of the land of Israel, are its security, but we have become masters of it all." The more honours that land had been adorned with, and the greater figure it had made among the nations, the more pride and pleasure did they take in making a spoil of it, which is an instance of a base and sordid spirit; for the more glorious and prosperity was the more piteous is the adversity. God takes notice of it here as an aggravation of the present calamity of Israel: You are taken up in the lips of talkers and are an infamy of the people, Eze 36:3. All the talk of the country about was concerning the overthrow of the Jewish nation; and every one that spoke of it had some peevish ill-natured reflection or other upon them. They were the scorning of those that were at ease and the contempt of the proud, Ps 123:4. There are some that are noted for talkers, that have something to say of every body, but cannot find in their hearts to speak well of any body; God's people, among such people, were sure to be a reproach when the crown had fallen from their head. Thus it was the lot of Christianity, in its suffering days, to be every where spoken against.
II. The expressions of God's just displeasure against those who triumphed in the desolations of the land of Israel, as many of its neighbours did, even the residue of the brethren, and Idumea particularly. Let us see, 1. How they dealt with the Israel of God. They carved out large possessions to themselves out of their land, out of God's land; for so indeed it was: "They have appointed my land into their possession (Eze 36:5), and so not only invaded their neighbour's property, but intrenched upon God's prerogative." It was the holy land which they laid their sacrilegious hands upon. They did not own any dependence upon God, as the God of that land, nor acknowledge any remaining interest that Israel had in it, but cast it out for a prey, as if they had won it in a lawful war. And this they did without any dread of God and his judgments and without any compassion for Israel and their calamities, but with the joy of all their hearts, because they got by it, and with despiteful minds to Israel that lost by it. Increasing wealth, by right or wrong, is all the joy of a worldly heart; and the calamities of God's people are all the joy of a despiteful mind. And those that had not an opportunity of making a prey of God's people made a reproach of them; so that they were the shame of the heathen, Eze 36:6. Every body ridiculed them and made a jest of them; and the truth is they had by their own sin made themselves vile; so that God was righteous herein, but men were unrighteous and very barbarous. 2. How God would deal with those who were thus in word and deed abusive to his people. He has spoken against the heathen; he has passed sentence upon them; he has determined to reckon with them for it, and this in the fire of his jealousy, both for his own honour and for the honour of his people, Eze 36:5. Having a love for both as strong as death, he has a jealousy for both as cruel as the grave. They spoke in their malice against God's people, and he will speak in his jealousy against them; and it is easy to say which will speak most powerfully. God will speak in his jealousy and in his fury, Eze 36:6. Fury is not in God; but he will exert his power against them and handle them as severely as men do when they are in a fury. He will so speak to them in his wrath as to vex them in his sore displeasure. What he says he will stand to, for it is backed with an oath. He has lifted up his hand and sworn by himself, has sworn and will not repent. And what is it that is said with so much heat, and yet with so much deliberation? It is this (Eze 36:7), Surely the heathen that are about you, they shall bear their shame. Note, The righteous God, to whom vengeance belongs, will render shame for shame. Those that put contempt and reproach upon God's people will, sooner or later, have it burned upon themselves, perhaps in this world (either their follies or their calamities, their miscarriages or their mischances, shall be their reproach), at furthest in that day when all the impenitent shall rise to shame and everlasting contempt.
III. The promises of God's favour to his Israel and assurances given of great mercy God had in store for them. God takes occasion from the outrage and insolence of their enemies to show himself so much the more concerned for them and ready to do them good, as David hoped that God would recompense him good for Shimei's cursing him. Let them curse, but bless thou. In this way, as well as others, the enemies of God's people do them real service, even by the injuries they do them, against their will and beyond their intention. We shall have no reason to complain if, the more unkind men are, the more kind God is—if, the more kindly he speaks to us by his word and Spirit, the more kindly he acts for us in his providence. The prophet must say so to the mountains of Israel, which were now desolate and despised, that God is for them and will burn to them, Eze 36:9. As the curse of God reaches the ground for man's sake, so does the blessing. Now that which is promised is, 1. That their rightful owners should return to the possession of them: My people Israel are at hand to come, Eze 36:8. Though they are at a great distance from their own country, though they are dispersed in many countries, and though they are detained by the power of their enemies, yet they shall come again to their own border, Jer 31:17. The time is at hand for their return. Though there were above forty years of the seventy (perhaps fifty) yet remaining, it is spoken of as near, because it is sure, and there were some among them that should live to see it. A thousand years are with God but as one day. The mountains of Israel are now desolate; but God will cause men to walk upon them again, even his people Israel, not as travellers passing over them, but as inhabitants—not tenants, but freeholders: They shall possess thee, not for term of life, but for themselves and their heirs; thou shalt be their inheritance. It was a type of the heavenly Canaan, to which all God's children are heirs, every Israelite indeed, and into which they shall shortly be all brought together, out of the countries where they are now scattered. 2. That they should afford a plentiful comfortable maintenance for their owners at their return. When the land had enjoyed her sabbaths for so many years, it should be so much the more fruitful afterwards, as we should be after rest, especially a sabbath rest: You shall be tilled and sown (Eze 36:9) and shall yield your fruit to my people Israel, Eze 36:8. Note, It is a blessing to the earth to be made serviceable to men, especially to good men, that will serve God with cheerfulness in the use of those good things which the earth serves up to them. 3. That the people of Israel should have not only a comfortable sustenance, but a comfortable settlement, in their own land: The cities shall be inhabited; the wastes shall be builded, Eze 36:10. And I will settle you after your old estates, Eze 36:11. Their own sin had unsettled them, but now God's favour shall resettle them. When the prodigal son has become a penitent he is settled again in his father's house, according to his former estate. Bring hither the first robe, and put it on him. Nay, I will do better unto you now than at your beginnings. There is more joy for the sheep that is brought back than there would have been if it had never gone astray. And God sometimes multiplies his people's comforts in proportion to the time that he has afflicted them. Thus God blessed the latter end of Job more than his beginning, and doubled to him all he had. 4. That the people, after their return, should be fruitful, and multiply, and replenish the land, so that it should not only be inhabited again, but as thickly inhabited, and as well peopled, as ever. God will bring back to it all the house of Israel, even all of it (observe what an emphasis is laid upon that, Eze 36:10), all whose spirits God stirred up to return; and those only were reckoned of the house of Israel, the rest had cut themselves off from it; or, though but few, in comparison, returned at first, yet afterwards, at divers times, they all returned; and then (says God) I will multiply these men (Eze 36:10), multiply man and beast; and they shall increase, Eze 36:11. Note, God's kingdom in the world is a growing kingdom; and his church, though for a time it may be diminished, shall recover itself and be again replenished. 5. That the reproach long since cast up on the land of Israel by the evil spies, and of late revived, that it was a land that ate up the inhabitants of it by famine, sickness, and the sword, should be quite rolled away, and there should never be any more occasion for it. Canaan had got into a bad name. It had of old spued out the inhabitants (Le 18:28), the natives, the aborigines, which was turned to its reproach by those that should have put another construction upon it, Nu 13:32. It had of late devoured the Israelites, and spued them out too; so that it was commonly said of it, It is a land which, instead of supporting its nations or tribes that inhabit it, bereaves them, overthrows them, and causes them to fall; it is a tenement which breaks all the tenants that come upon it. This character it had got among the neighbours; but God now promises that it shall be so no more: Thou shalt no more bereave them of men (Eze 36:12), shalt devour men no more, Eze 36:14. But the inhabitants shall live to a good old age, and not have the number of their months cut off in the midst. Compare this with that promise, Zec 8:4. Note, God will take away the reproach of his people by taking away that which was the occasion of it. When the nation is made to flourish in peace, plenty, and power, then they hear no more the shame of the heathen (Eze 36:15), especially when it is reformed; when sin, which is the reproach of any people, particularly of God's professing people, is taken away, then they hear no more the reproach of the people. Note, When God returns in mercy to a people that return to him in duty, all their grievances will be soon redressed and their honour retrieved.
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God's Compassion for Israel (587 BC)
繁體中文
神對以色列的憐憫（主前587年）
¹⁶ 耶和華的話又臨到我說： ¹⁷ 「人子啊，以色列家住在本地的时候，他們以自己的行為作為使地玷污；他們的行為在我面前，正如婦人在污穢的時候一樣不潔。 ¹⁸ 所以我因他們在那地上所流的血，又因他們用偶像玷污那地，就把我的烈怒傾倒在他們身上。 ¹⁹ 我將他們分散在列國，四散在列邦；我按他們的行為和他們的作為審判他們。 ²⁰ 他們到了所去的列國，就使我的聖名被褻瀆；因為人談論他們說：這是耶和華的百姓，是從耶和華的地出來的。 ²¹ 我卻顧惜我的聖名，就是以色列家在他們所去的列國中所褻瀆的。 ²² 「所以你要對以色列家說：主耶和華如此說：以色列家啊，我做這事不是為你們，而是為我的聖名，就是你們在所去的列國中所褻瀆的。 ²³ 我必使我的大名顯為聖；這名在列國中已被褻瀆，就是你們在他們中間所褻瀆的。我在他們眼前，在你們身上顯為聖的時候，他們就知道我是耶和華。這是主耶和華說的。 ²⁴ 我必從列國收取你們，從列邦聚集你們，引導你們歸回本地。」
當神應許可憐的被擄之民在適當的時候榮耀地歸回本地時，他們的希望受到一個極大的挫折—他們不配，完全不配，得著這樣的恩惠；因此，為了消除這個挫折，神在此向他們顯明：祂為他們做這事，純粹「是為了自己的名」，使祂在他們身上並藉著他們得榮耀，使祂彰顯並高舉祂的憐憫和良善—那在一切屬性中最是祂榮耀的屬性。並且，那百姓的復原預表了我們藉基督所得的救贖，所以此處進一步表明：在我們的救恩中所追求的最終目的—一切步驟都是為之效勞的—就是神的榮耀。為此目的，基督在那簡短的禱告中將祂所做的一切都指向神：「父啊，願你榮耀你的名」；而神在那禱告立即的回應中，從天上發出聲音，宣告這也是祂在一切作為中的目的：「我已經榮耀了我的名，還要再榮耀」（Joh 12:28）。如今在此請留意：
I. 神的名如何因以色列的罪和他們的災禍而受了虧損；這比他們自招的一切憂愁更令人惋惜；因為神的榮耀在好人的心中比他們自己的任何利益更為切身。
1. 當以色列在本地時，神的榮耀因以色列的罪受了損害（Eze 36:17）。那是一塊美地、一塊聖地，一塊神的眼目所看顧的地。「但他們以自己的行為使地玷污」，他們邪惡的行為；那是我們「自己的」行為，是我們自己所選擇的行為；我們自己必須承當責備和羞恥。一國之民的罪玷污他們的地，使地在神眼中成為可憎，使他們自己也感到不安；以致他們不能與祂、也不能彼此有任何聖潔的相交。凡不潔的都不可使用。我們既濫用神所賜的恩物，便喪失了使用它們的權利；並且，心智和良心既因罪咎而被玷污，我們就不蒙允許得任何安慰，「在污穢不信的人，甚麼都不潔淨」。他們的行為在神眼中如同婦人在隔離日子中的污穢，使她被拒於聖所之外，使她所摸的一切都成為儀文上的不潔（Le 15:19）。罪是「耶和華所恨惡的可憎之物」，是祂不能容忍注視的。他們「流人的血」並「敬拜偶像」（Eze 36:18），以那些罪「玷污了那地」。為此，神「將祂的烈怒傾倒在他們身上」，「將他們分散在列國中」。他們自己的地厭棄了他們，他們被送到別國去。在此事上神是公義的，在祂所行的其中顯為義；沒有人能說神虧待了他們，不，祂對自己的尊榮行了公義，因為祂「按他們的行為和他們的作為審判他們」（Eze 36:19）。然而，由於事情沒有被正確理解，祂在其中沒有得著榮耀；因為仇敵確實說了—正如摩西曾辯稱，埃及人若見祂在曠野中除滅他們必會說的話—祂把他們領出來「是為了禍患」。他們的鄰舍看以色列人，是看為聖潔的百姓而不是有罪的百姓，因此從他們所處的災禍中，非但沒有歸榮耀給神（他們本可公正地如此行），反而以此為藉口褻瀆祂、輕看祂；神的名被壓迫他們的人「*終日不斷地被褻瀆」（Isa 52:5）。
2. 當他們「進了異邦之地」，神在他們那裏也沒有得著榮耀；相反地，祂的聖名被褻瀆（Eze 36:20）。(1) 因以色列的罪，名被褻瀆；他們無論到哪裏，都不為自己的信仰增光，反而使之蒙羞。「神的名」和祂的聖潔信仰「*因他們被褻瀆」（Ro 2:24）。當那些自稱與神有關係、與祂立約相交的人，在道德上卻被發現是腐敗的，作自己私慾和情緒的奴僕，在交易上不誠實，在自己的話語和所託付的信任上不忠信，主的仇敵就因此大得褻瀆的機會，尤其是當他們因神管教他們而向神發怨言時—再沒有比這更可恥的了。(2) 因以色列的受苦，名被褻瀆；因為神的仇敵從中取了藉口來責備神，說祂不能保護自己的敬拜者，不能兌現自己的應許。他們輕蔑地說：「這些是那地的百姓，這些邪惡的百姓（你看，祂不能保守他們順從祂的誡命），這些「可憐的百姓」—你看，祂不能保守他們享受祂的恩惠。這些是「從耶和華之地出來的百姓」，他們不過是列國的渣滓。這些人豈是有那樣公義律例的人，他們的生命卻如此不義？這豈是那因「大國、有智慧有聰明的民」而聞名、又被說「神與他們相近」的國嗎？這些人屬於那英勇的、那聖潔的國嗎？他們在這裏卻顯得如此卑賤、如此卑微？」如此神賣了祂的百姓，「*並未藉他們得利」（Ps 44:12）。他們所受的羞辱歸到祂身上。
II. 如今讓我們看看神將如何藉著在他們身上成就大改革，又為他們成就大拯救，來恢復、確保並提升祂的尊榮。祂「將他們分散在列國中，若不是怕仇敵的烈怒」（De 32:26-27），祂幾乎要如此行了。但雖然他們不配得祂的憐憫，祂「卻顧惜自己的聖名」，那名竟被踐踏、被濫用，實在太可惜了。祂以憐憫的眼光看自己的尊榮—那尊榮正躺在異邦中流血，那顆寶石被踐踏在塵土之中，正是「以色列家」即使在被擄之地也「所褻瀆的」（Eze 36:21）。為憐憫那尊榮的緣故，神把他們從異邦中領出來，因為他們在那裏的罪比在自己國中更加可恥。「所以我必從列國收取你們，引導你們歸回本地*」（Eze 36:24）。不是為你們的緣故，因為你們配得這樣的恩惠—你們最不配—而是為我聖名的緣故（Eze 36:22），使我可以使我的大名顯為聖」（Eze 36:23）。順帶留意，神的聖名就是祂的大名。祂的聖潔就是祂的偉大；祂自己也如此計算。除了真正善良、有分於神的聖潔之外，沒有任何事物使人真正偉大。神必高舉祂的名為聖名，因為祂必使它顯為聖：「我必使我所褻瀆的名顯為聖。」當神成就祂指著自己的聖潔所起的誓時，祂就是使祂的名顯為聖。這事的結果將十分美滿：「我在他們眼前、在你們身上顯為聖的時候，他們就知道我是耶和華。」當神證明自己的聖名，祂的聖徒又讚美它時，祂就在他們身上顯為聖，這有助於傳揚對祂的認識。請留意：1. 神施憐憫的理由全是從祂自己裏面取來的；祂要將自己的百姓從巴比倫領出來，不是為他們的緣故，而是「為自己名的緣故」，因為祂要得榮耀。2. 神的良善從人的邪惡中取了機會，使之顯得更加輝煌；因此祂要藉著赦罪來使祂的名顯為聖，正因為那名已被犯罪所褻瀆。
Original anglais
God's Compassion for Israel (587 BC)
¹⁶ Moreover the word of the LORD came unto me, saying,
¹⁷ Son of man, when the house of Israel dwelt in their own land, they defiled it by their own way and by their doings: their way was before me as the uncleanness of a removed woman.
¹⁸ Wherefore I poured my fury upon them for the blood that they had shed upon the land, and for their idols wherewith they had polluted it:
¹⁹ And I scattered them among the heathen, and they were dispersed through the countries: according to their way and according to their doings I judged them.
²⁰ And when they entered unto the heathen, whither they went, they profaned my holy name, when they said to them, These are the people of the LORD, and are gone forth out of his land.
²¹ But I had pity for mine holy name, which the house of Israel had profaned among the heathen, whither they went.
²² Therefore say unto the house of Israel, Thus saith the Lord GOD; I do not this for your sakes, O house of Israel, but for mine holy name's sake, which ye have profaned among the heathen, whither ye went.
²³ And I will sanctify my great name, which was profaned among the heathen, which ye have profaned in the midst of them; and the heathen shall know that I am the LORD, saith the Lord GOD, when I shall be sanctified in you before their eyes.
²⁴ For I will take you from among the heathen, and gather you out of all countries, and will bring you into your own land.
When God promised the poor captives a glorious return, in due time, to their own land, it was a great discouragement to their hopes that they were unworthy, utterly unworthy, of such a favour; therefore, to remove that discouragement, God here shows them that he would do it for them purely for his own name's sake, that he might be glorified in them and by them, that he might manifest and magnify his mercy and goodness, that attribute which of all others is most his glory. And, the restoration of that people being typical of our redemption by Christ, this is intended further to show that the ultimate end aimed at in our salvation, to which all the steps of it were made subservient, was the glory of God. To this end Christ directed all he did in that short prayer, Father, glorify thy name; and God declared it was his end in all he did in the immediate answer given to that prayer, by a voice from heaven: I have glorified it, and I will glorify it yet again, Joh 12:28. Now observe here,
I. How God's name had suffered both by the sins and by the miseries of Israel; and this was more to be regretted than all their sorrow, which they had brought upon themselves; for the honour of God lies nearer the hearts of good men than any interests of their own. 1. God's glory had been injured by the sin of Israel when they were in their own land, Eze 36:17. It was a good land, a holy land, a land that had the eye of God upon it. But they defiled it by their own way, their wicked way; that is our own way, the way of our own choice; and we ourselves must bear the blame and shame of it. The sin of a people defiles their land, renders it abominable to God and uncomfortable to themselves; so that they cannot have any holy communion with him nor with one another. What was unclean might not be made use of. By the abuse of the gifts of God's bounty to us we forfeit the use of them; and, the mind and conscience being defiled with guilt, no comfort is allowed us, nothing is pure to us. Their way in the eye of God was like the pollution of a woman during the days of her separation, which shut her out from the sanctuary and made very things she touched ceremonially unclean, Le 15:19. Sin is that abominable thing which the Lord hates, and which he cannot endure to look upon. They shed blood and worshipped idols (Eze 36:18) and with those sins defiled the land. For this God poured out his fury upon them, scattered them among the heathen. Their own land was sick of them, and they were sent into other lands. Herein God was righteous, and was justified in what he did; none could say that he did them any wrong, nay, he did justice to his own honour, for he judged them according to their way and according to their doings, Eze 36:19. And yet, the matter being not rightly understood, he was not glorified in it; for the enemies did say, as Moses pleaded the Egyptians would say if he had destroyed them in the wilderness, that for mischief he brought them forth. Their neighbours considered them rather as a holy people than as a sinful people, and therefore took occasion from the calamities they were in, instead of glorifying God, as they might justly have done, to reproach him and put contempt upon him; and God's name was continually every day blasphemed by their oppressors, Isa 52:5. 2. When they entered into the land of the heathen God had no glory by them there; but, on the contrary, his holy name was profaned, Eze 36:20. (1.) It was profaned by the sins of Israel; they were no credit to their profession wherever they went, but, on the contrary, a reproach to it. The name of God and his holy religion was blasphemed through them, Ro 2:24. When those that pretended to be in relation to God, in covenant and communion with him, were found corrupt in their morals, slaves to their appetites and passions, dishonest in their dealings, and false to their words and the trust reposed in them, the enemies of the Lord had thereby great occasion given them to blaspheme, especially when they quarrelled with their God for correcting them, than which nothing could be more scandalous. (2.) It was profaned by the sufferings of Israel; for from them the enemies of God took occasion to reproach God, as unable to protect his own worshippers and to make good his own grants. They said, in scorn, "These are the people of the land, these wicked people (you see he could not keep them in their obedience to his precepts), these miserable people—you see he could not keep them in the enjoyment of his favours. These are the people that came out of Jehovah's land, they are the very scum of the nations. Are these those that had statues so righteous whose lives are so unrighteous? Is this the nation that is so much celebrated for a wise and understanding people, and that is said to have God so nigh unto them? Do these belong to that brave, that holy nation, who appear here so vile, so abject?" Thus God sold his people and did not increase his wealth by their price, Ps 44:12. The reproach they were under reflected upon him.
II. Let us now see how God would retrieve his honour, secure it, and advance it, by working a great reformation upon them and then working a great salvation for them. He would have scattered them among the heathen, were it not that he feared the wrath of the enemy, De 32:26,27. But, though they were unworthy of his compassion, yet he had pity for his own holy name, and a thousand pities it was that that should be trampled upon and abused. He looked with compassion on his own honour, which lay bleeding among the heathen, on that jewel which was trodden into the dirt, which the house of Israel, even in the land of their captivity, had profaned, Eze 36:21. In pity to that God brought them out from the heathen, because their sins were more scandalous there than they had been in their own land. "Therefore I will gather you out of all countries and bring you into your own land, Eze 36:24. Not for your sake, because you are worthy of such a favour, for you are most unworthy, but for my holy name's sake (Eze 36:22), that I may sanctify my great name," Eze 36:23. Observe, by the way, God's holy name is his great name. His holiness is his greatness; so he reckons it himself. Nor does any thing make a man truly great but being truly good, and partaking of God's holiness. God will magnify his name as a holy name, for he will sanctify it: I will sanctify my name which you have profaned. When God performs that which he has sworn by his holiness, then he sanctifies his name. The effect of this shall be very happy: The heathen shall know that I am the Lord when I shall be sanctified in you before their eyes and yours. When God proves his own holy name, and his saints praise it, then he is sanctified in them, and this contributes to the propagating of the knowledge of him. Observe, 1. God's reasons of mercy are all fetched from within himself; he will bring his people out of Babylon, not for their sakes, but for his own name's sake, because he will be glorified. 2. God's goodness takes occasion from man's badness to appear so much the more illustrious; therefore he will sanctify his name by the pardon of sin, because it has been profaned by the commission of sin.
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The Promise of a New Heart; The Promise of Sanctifying Grace; Promised Blessings Must Be Prayed for (587 BC)
繁體中文
新心的應許；使人成聖之恩的應許；應許的福氣必須藉禱告尋求（主前587年）
²⁵ 我必用清水灑在你們身上，你們就潔淨了；我必洗淨你們一切的污穢，又潔淨你們一切的偶像。 ²⁶ 我也要賜給你們一個新心，將新靈放在你們裏面；又從你們的肉體中除掉石心，賜給你們肉心。 ²⁷ 我必將我的靈放在你們裏面，使你們順從我的律例，謹守遵行我的典章。 ²⁸ 你們必住在我賜給你們列祖之地；你們要作我的子民，我要作你們的神。 ²⁹ 我必救你們脫離一切的污穢；我也必命令五穀豐登，使樹木結果子增多，不使饑荒臨到你們。 ³⁰ 我必使樹木的果子增多，田野的出產豐盛，使你們不再因饑荒受外邦人的羞辱。 ³¹ 那時，你們必追想你們邪惡的行為和你們不善的作為，就因你們的罪孽和可憎的事厭惡自己。 ³² 主耶和華說：你們要知道，我這樣行不是為你們。以色列家啊，當為自己的行為抱愧蒙羞。 ³³ 主耶和華如此說：我潔淨你們一切罪孽的日子，我必使這城有人居住，荒場必被建造。 ³⁴ 曾在一切過路的人眼前荒涼的地，必有人耕種。 ³⁵ 他們必說：這先前荒涼的地，現今竟像伊甸園；這荒廢荒涼毀壞的城邑，現在成為堅固、有人居住的城。 ³⁶ 那時，在你們四圍所剩下的外邦人必知道我耶和華修造那毀壞之處，栽植那荒涼之地。我耶和華說過，也必成就。 ³⁷ 主耶和華如此說：我還要為此事被以色列家求問，為他們成就；我必使他們的人數增多如同羊群。 ³⁸ 如同聖會的羊群，如同耶路撒冷在節期所獻的羊群；荒廢的城邑必照樣充滿人群；他們就知道我是耶和華。
神的百姓可能因兩方面對恢復的盼望感到灰心：不僅因為他們覺得自己不配得這樣的恩惠（這在Eze 36:1-24中已得到回答：神行這事時必顧念自己的榮耀，而非他們的功勞），更因為他們覺得自己不適合這樣的恩惠，因他們仍舊敗壞有罪；而這在這些經文中得到了回答—神應許要藉著祂的恩典預備他們、使他們配得這憐憫，然後將之賜給他們。這一部分應驗於巴比倫被擄對猶太人所產生的奇妙效果—有效地醫治了他們拜偶像的傾向。但這進一步旨在描繪恩典之約，以及我們藉著那約在屬天的事上所領受的屬靈福氣的樣本。正如（Eze 34:1-31）在歸回的應許之後，預言不知不覺地轉為對大牧者基督降臨的應許，此處也同樣不知不覺地轉為對聖靈和祂恩典的影響與運作的應許，這對我們的成聽如同基督的功勞對我們的稱義一樣不可或缺。
I. 神在此應許要在祂百姓裏面動善工，以預備他們配得祂要為他們成就的善工（Eze 36:25-27）。我們在Eze 11:18-20已有同樣宗旨的應許。1. 神要潔淨他們脫離罪的污穢（Eze 36:25）：「我必用清水灑在你們身上」，這既表示基督的血灑在良心上使之潔淨、除去罪疚的感覺（如同那些被灑了潔淨之水的人因此脫離了禮儀上的不潔），也表示聖靈的恩典灑在整個靈魂上，潔淨它一切敗壞的傾向和性情，正如乃縵在約旦河裏沐浴而從大痲瘋中得潔淨。基督自己是潔淨的，否則祂的血不能潔淨我們；而使我們成聖的是聖靈：「我必洗淨你們一切的污穢，又潔淨你們一切的偶像。」又（Eze 36:29）：「我必救你們脫離一切的污穢。」罪是污穢的，拜偶像尤其如此；它使罪人在神眼中可憎，也使自己感到負擔。當罪疚得赦免、敗壞的本性被成聖時，我們就從污穢中得了潔淨，此外別無他法。神在此應許祂的百姓這一切，為要在「他們中間顯為聖」（Eze 36:23）。我們不能使神的名為聖，除非祂先使我們的心為聖；我們不能為祂的榮耀而活，除非靠祂的恩典。2. 神要給他們「新心」，一種本身卓越、與從前截然不同的心思。神要作內在的改變，以帶來全面的改變。請注意，凡在約中有分、對新耶路撒冷有權利的人，都有新心和新靈，這對於他們在「新生的樣式中」行事為人是必不可少的。這就是信徒藉著應許有分的「神的性情」。3. 神要賜「肉心」代替「石心」—那遲鈍、剛硬的石心不能領受任何屬神的感動、不能回應任何敬虔的情感，神要賜「肉心」—柔軟而敏銳的心，屬靈的感官已經習練得通達，能意識到屬靈的痛苦和快樂，凡事順從神的旨意。請注意，更新的恩典在靈魂中所作的改變，如同將死的石頭變成活的肉一樣大。4. 既然除了我們犯罪的傾向外，我們還苦於無力盡本分，神必「使他們順從祂的律例」，不僅在他們面前指示祂律例的道路，更使他們傾向於行在其中，並充分裝備他們有智慧和意志及各樣積極的能力，去行各樣的善事。為此祂必「將祂的靈放在」他們「裏面」，作教師、引導者和使人成聖者。請注意，神不是以外在的強迫使人順從祂的律例，而是以內在的原則使人順從。還請留意我們當如何使用這應許給我們、放在我們裏面的這恩典的大能和原則：「你們要謹守我的典章。」神若照應許盡祂的分，我們就當照誡命盡我們的分。請注意，神恩典的應許—使我們有能力盡本分的應許—當激發並催促我們不斷殷勤努力地盡本分。神的應許必須引導我們到祂的誡命作我們的準則，然後祂的誡命又必送我們回到祂的應許尋求力量，因為沒有祂的恩典我們甚麼也不能作。
II. 神在此應許要將他們納入與祂的約中。恩典之約的要旨我們在Eze 36:28中看到：「你們要作我的子民，我要作你們的神。」這不是說「你們若作我的子民，我就作你們的神」（雖然這也非常真實—我們不能期望神作我們的神，除非我們作祂的子民），而是祂揀選了我們、先愛了我們，不是我們先愛祂；因此這條件是出於恩典，是憑應許的，如同賞賜一樣；不是出於功勞，不是出於行為：「你們要作我的子民；我必使你們如此；我必賜給你們我百姓的性情和靈，然後我要作你們的神。」這是信徒幸福的根基和頂石；這就是天堂本身（Re 21:3, 7）。
III. 祂應許要為他們成就他們的境況所需的一切善事。當他們如此預備好領受憐憫時：1. 那時他們必歸回自己的產業，重新定居其中（Eze 36:28）：「你們必住在我賜給你們列祖之地。」神在帶他們歸回時，不是顧念他們的功勞，而是顧念對列祖的應許；因為祂起初將這地賜給他們也是如此（De 7:7-8）。「所以」祂是恩慈的，因為祂曾說過祂要如此。這必隨著神在他們中間所要成就的蒙福改革而來（Eze 36:33）：「我潔淨你們一切罪孽的日子，如此使你們配得那產業，我必使你們住在城中」，如此將那產業賜給你們。這實在是神施憐憫的方法—先使人脫離罪，然後恢復他們的安慰。2. 那時他們必享受一切美好之事的豐盛。當他們從「污穢」中、從那攔阻美好事物的罪中得拯救時，「我也必命令五穀豐登」（Eze 36:29）。豐盛隨神的呼召而來，祂所命定的豐盛必持續增長；當祂發出話語，樹上和田野的果子都必增多。居民增多，出產也必增多以供養他們；因為那差遣口的神也必差遣糧食。饑荒是他們曾經遭受的審判之一，且是最使他們蒙羞的，因為他們竟在如此以肥美著名的地中挨餓。但如今「我不使饑荒臨到你們」；無人受這刑杖，除非是祂所加的。那時他們「不再因饑荒受外邦人的羞辱」，不再被以此責備，也不再有話說神是短少供應僕人的主人。不僅如此，他們不僅要免於饑荒的羞辱，更要有豐盛的美名。那長期「在一切過路的人眼前荒涼」的地—有人帶著藐視觀看，有人帶著憐憫觀看—必再次「有人耕種」（Eze 36:34），而長期休耕之後，如今必更加豐收。請注意，神必「命令五穀豐登」，但他們仍必須為之「耕種」。即使是應許的憐憫也必須為之勞力；因為應許不是要取代，而是要激發並鼓勵我們的勤勉和努力。神必在「勤勞人的手」上賜下如此福氣，使一切過路的人都驚奇地注意到（Eze 36:35）。他們必說：「看這何等蒙福的改變，這先前荒涼的地竟成了伊甸園*，曠野再次成了樂園。」請注意，神為祂的百姓預留了尊榮為冠冕，足以抵消他們如今所承受的藐視，在這些事上祂必得榮耀。這百姓人數和地的出產如此奇妙的增長，在Eze 36:38中被比作在莊嚴節期中被帶到耶路撒冷獻祭的大群牛羊。甚至如今荒廢的城邑也必充滿「人群」，不是像牧場上「遍滿」的羊群（Ps 65:13），而是像被帶到耶和華殿院中的聖羊群。請注意，「那時」一個民族人數的增加才是真正尊榮而可喜的—當他們全都作為聖羊群獻給神，作為「活祭」獻上。在神的殿中，群眾是美麗的景象。
IV. 祂指出「這蒙福改變的喜樂效果」。1. 這對神的百姓自己必有喜樂的效果，因為這必引導他們為自己的罪生出真誠的悔改（Eze 36:31）：「那時你們必追想你們邪惡的行為，就厭惡自己。」請看罪是甚麼；它是「可憎的」，一種可憎之物，是耶和華所恨惡的那可憎之物。請看悔改的第一步是甚麼；是「追想我們邪惡的行為」，認真反省我們所犯的罪，並逐一細數。我們不僅要記念自己明顯的過犯、「我們邪惡的行為」，更當記念我們的缺陷和軟弱、「我們不善的作為」—不如今所當行的那樣好；不僅是我們直接違背律法的事，更是我們虧缺了律法的事。請看真悔改的常伴是甚麼，那就是恨惡自己，一種聖潔的羞恥和蒙羞：「你們必在你們自己的眼中厭惡自己」，看見自己在神眼中使自己成為何等可憎。自愛是罪的根源，我們不能不為看見其荒謬而臉紅；但我們與自己爭論，是為了在良好的根基上與自己和好。最後，請看福音性悔改最有力的動機是甚麼，那就是對神憐憫的感悟；當神使他們定居在豐盛之中時，「那時他們就為自己的罪孽厭惡自己」。請注意，神的良善當勝過我們的邪惡，「引導我們悔改」。我們越看見神樂意在我們悔改時接納我們歸回恩寵，就越有理由為自己竟會得罪如此大愛而羞愧。那不被如此融化的人，實在是硬心。2. 這對他們的鄰舍必有喜樂的效果，因為這必引導他們更清楚地認識神（Eze 36:36）：「那時在你們四圍所剩下的外邦人，看見以色列地荒涼時對神妄加評論（因為一切對神說壞話的人都是如此無知），必開始更正確認識神，更明智地談論神，因他們被說服了—神能重建最荒涼的城邑，重新栽植最荒涼的國家，而且雖然祂對百姓施恩的進程可能一時受阻，卻不會永遠斷絕。」他們必因神的話語和祂的作為之間完全的吻合，而被說服承認神啟示的真實性—神對以色列所說的話和祂為他們所作的工完全吻合：「我耶和華說過，也必成就。」對我們來說，說是一回事，做又是一回事；但對神並非如此。
V. 祂向他們提出這些事，不是作為他們功勞的「報酬」，而是作為他們禱告的「回應」。
1. 不要讓他們以為自己配得：「你們要知道，我這樣行不是為你們」（Eze 36:22, 32）；不，「你們當為自己的行為抱愧蒙羞。」神「正在」行這事—祂所應許的一切；這必成就如同已經成就了一樣，而目前的事件正朝此發展。但那時：(1) 他們必須放棄自己善行的功勞，承認這事如此成就不是為他們的緣故；同樣，當神第一次帶以色列人進迦南時，也明確地對這想法提出了「警告」。De 9:4-6：「不是因你的義。」不是因他們有任何好的品質或善行，不是因神需要他們或指望從他們得到甚麼益處。不，在施憐憫時祂憑特權行事，不是因我們的功勞，而是為祂自己的榮耀。請看這表達何等強調：「你們要知道，這不是為你們」，這暗示我們易於對自己的功勞懷有高傲的想法，很難被說服放棄對它的信靠。但神必以這樣或那樣的方式，使祂一切蒙恩的人都知道並承認：是祂的恩典而非他們的善行，是祂的憐憫而非他們的功勞，使他們成為如此；因此榮耀不是歸給他們、不是歸給他們，而是歸給祂。(2) 他們必須為自己邪惡行為的罪悔改。他們必須承認從神所領受的憐憫不僅是不配的，更是千倍地虧欠了的；因此他們決不能以善行自誇，反而當為自己的邪惡行為抱愧蒙羞，那時他們就最好地預備好領受憐憫了。
2. 然而讓他們知道他們必須渴望並期待這事（Eze 36:37）：「我還要為此事被以色列家求問。」神已說了，祂必成就，祂也必為此被尋求。祂要求祂的百姓「尋求祂」，當祂以施憐憫的道路向他們走來時，祂必使他們的心傾向如此行。(1) 他們必須為此禱告，因為神是藉著禱告被尋求和求問的。神應許的事必須成為我們禱告的內容。藉著為所應許的憐憫祈求，我們當將榮耀歸給賜予者，表達對恩賜的看重，承認我們的倚靠，並尊重神所尊重的禱告。就是基督自己也必須求，然後神才「將列國賜祂為產業」；必須「求父」，然後祂才「賜下保惠師」；何況我們更必須求才能得著。(2) 他們必須查考神的聖言，如此神也被尋求和求問。這憐憫必須不僅是護理的作為，更是應許之子；因此必須注視應許，以信心注目於應許來為之禱告，這應許必須既是我們期望的引導，又是我們期望的根基。我們在但以理身上看到這兩方面—他代表以色列家，當神要為他們成就大事時尋求神：他查考神的聖言，因他「從書上」—先知耶利米的書—「明白」了當期望甚麼和何時期望；然後他「禁食」尋求神（Da 9:2-3）。請注意，我們與神的相交必須藉著聖道和禱告在祂關乎我們的一切護理運作中維持，在兩方面祂都必被求問。
Original anglais
The Promise of a New Heart; The Promise of Sanctifying Grace; Promised Blessings Must Be Prayed for (587 BC)
²⁵ Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you.
²⁶ A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you a heart of flesh.
²⁷ And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them.
²⁸ And ye shall dwell in the land that I gave to your fathers; and ye shall be my people, and I will be your God.
²⁹ I will also save you from all your uncleannesses: and I will call for the corn, and will increase it, and lay no famine upon you.
³⁰ And I will multiply the fruit of the tree, and the increase of the field, that ye shall receive no more reproach of famine among the heathen.
³¹ Then shall ye remember your own evil ways, and your doings that were not good, and shall loathe yourselves in your own sight for your iniquities and for your abominations.
³² Not for your sakes do I this, saith the Lord GOD, be it known unto you: be ashamed and confounded for your own ways, O house of Israel.
³³ Thus saith the Lord GOD; In the day that I shall have cleansed you from all your iniquities I will also cause you to dwell in the cities, and the wastes shall be builded.
³⁴ And the desolate land shall be tilled, whereas it lay desolate in the sight of all that passed by.
³⁵ And they shall say, This land that was desolate is become like the garden of Eden; and the waste and desolate and ruined cities are become fenced, and are inhabited.
³⁶ Then the heathen that are left round about you shall know that I the LORD build the ruined places, and plant that that was desolate: I the LORD have spoken it, and I will do it.
³⁷ Thus saith the Lord GOD; I will yet for this be enquired of by the house of Israel, to do it for them; I will increase them with men like a flock.
³⁸ As the holy flock, as the flock of Jerusalem in her solemn feasts; so shall the waste cities be filled with flocks of men: and they shall know that I am the LORD.
The people of God might be discouraged in their hopes of a restoration by the sense not only of their unworthiness of such a favour (which was answered, in the Eze 36:1-24, with this, that God, in doing it, would have an eye to his own glory, not to their worthiness), but of their unfitness for such a favour, being still corrupt and sinful; and that is answered in these verses, with a promise that God would by his grace prepare and qualify them for the mercy and then bestow it on them. And this was in part fulfilled in that wonderful effect which the captivity in Babylon had upon the Jews there, that it effectually cured them of their inclination to idolatry. But it is further intended as a draught of the covenant of grace, and a specimen of those spiritual blessings with which we are blessed in heavenly things by that covenant. As (Eze 34:1-31) after a promise of their return the prophecy insensibly slid into a promise of the coming of Christ, the great Shepherd, so here it insensibly slides into a promise of the Spirit, and his gracious influences and operations, which we have as much need of for our sanctification as we have of Christ's merit for our justification.
I. God here promises that he will work a good work in them, to qualify them for the good work he intended to bring about for them, Eze 36:25-27. We had promises to the same purport, Eze 11:18-20. 1. That God would cleanse them from the pollutions of sin (Eze 36:25): I will sprinkle clean water upon you, which signifies both the book of Christ sprinkled upon the conscience to purify that and to take away the sense of guilt (as those that were sprinkled with the water of purification were thereby discharged from their ceremonial uncleanness) and the grace of the Spirit sprinkled on the whole soul to purify it from all corrupt inclinations and dispositions, as Naaman was cleansed from his leprosy by dipping in Jordan. Christ was himself clean, else his blood could not have been cleansing to us; and it is a Holy Spirit that makes us holy: From all your filthiness and from all your idols will I cleanse you. And (Eze 36:29) I will save you from all your uncleannesses. Sin is defiling, idolatry particularly is so; it renders sinners odious to God and burdensome to themselves. When guilt is pardoned, and the corrupt nature sanctified, then we are cleansed from our filthiness, and there is no other way of being saved from it. This God promises his people here, in order to his being sanctified in them, Eze 36:23. We cannot sanctify God's name unless he sanctify our hearts, nor live to his glory, but by his grace. 2. That God would give them a new heart, a disposition of mind excellent in itself and vastly different from what it was before. God will work an inward change in order to a universal change. Note, All that have an interest in the new covenant, and a title to the new Jerusalem, have a new heart and a new spirit, and these are necessary in order to their walking in newness of life. This is that divine nature which believers are by the promises made partakers of. 3. That, instead of a heart of stone, insensible and inflexible, unapt to receive any divine impressions and to return any devout affections, God would give a heart of flesh, a soft and tender heart, that has spiritual senses exercised, conscious to itself of spiritual pains and pleasures, and complying in every thing with the will of God. Note, Renewing grace works as great a change in the soul as the turning of a dead stone into living flesh. 4. That since, besides our inclination to sin, we complain of an inability to do our duty, God will cause them to walk in his statutes, will not only show them the way of his statutes before them, but incline them to walk in it, and thoroughly furnish them with wisdom and will, and active powers, for every good work. In order to this he will put his Spirit within them, as a teacher, guide, and sanctifier. Note, God does not force men to walk in his statutes by external violence, but causes them to walk in his statutes by an internal principle. And observe what use we ought to make of this gracious power and principle promised us, and put within us: You shall keep my judgments. If God will do his part according to the promise, we must do ours according to the precept. Note, The promise of God's grace to enable us for our duty should engage and quicken our constant care and endeavour to do our duty. God's promises must drive us to his precepts as our rule, and then his precepts must send us back to his promises for strength, for without his grace we can do nothing.
II. God here promises that he will take them into covenant with himself. The sum of the covenant of grace we have, Eze 36:28. You shall be my people, and I will be your God. It is not, "If you will be my people, I will be your God" (though it is very true that we cannot expect to have God to be to us a God unless we be to him a people), but he has chosen us, and loved us, first, not we him; therefore the condition is of grace, is by promise, as well as the reward; not of merit, not of works: "You shall be my people; I will make you so; I will give you the nature and spirit of my people, and then I will be your God." And this is the foundation and top-stone of a believer's happiness; it is heaven itself, Re 21:3,7.
III. He promises that he will bring about all that good for them which the exigence of their case calls for. When they are thus prepared for mercy, 1. Then they shall return to their possessions and be settled again in them (Eze 36:28): You shall dwell in the land that I gave to your fathers. God will, in bringing them back to it, have an eye not to any merit of theirs, but to the promise made to the fathers; for therefore he gave it to them at first, De 7:7,8. Therefore he is gracious, because he has said that he will be so. This shall follow upon the blessed reformation God would work among them (Eze 36:33): "In the day that I shall have cleansed you from all your iniquities, and so shall have made you meet for the inheritance, I will cause you to dwell in the cities, and so put you in possession of the inheritance." This is God's method of mercy indeed, first to part men from their sins, and then to restore them to their comforts. 2. Then they shall enjoy a plenty of all good things. When they are saved from their uncleanness, from their sins which kept good things from them, then I will call for the corn and will increase it, Eze 36:29. Plenty comes at God's call, and the plenty he calls for shall be still growing; and when he speaks the word the fruit both of the tree and of the field shall multiply. As the inhabitants multiply the productions shall multiply for their maintenance; for he that sends mouths will send meat. Famine was one of the judgments which they had laboured under, and it had been as much as any a reproach to them, that they should be starved in a land so famed for fruitfulness. But now I will lay no famine upon you; and none are under that rod without having it laid on by him. Then they shall receive no more reproach of famine, shall never be again upbraided with that, nor shall it ever be said that God is a Master that keeps his servants to short allowance. Nay, they shall not only be cleared from the reproach of famine, but they shall have the credit of abundance. The land that had long lain desolate in the sight of all that passed by, that looked upon it, some with contempt and some with compassion, shall again be tilled (Eze 36:34), and, having long lain fallow, it will now be the more fruitful. Observe, God will call for the corn and yet they must till the ground for it. Note, Even promised mercies must be laboured for; for the promise is not to supersede, but to quicken and encourage our industry and endeavour. And such a blessing will God command on the hand of the diligent that all who pass by shall take notice of it, with wonder, Eze 36:35. They shall say, "See what a blessed change here is, how this land that was desolate has become like the garden of Eden, the desert turned again into a paradise," Note, God has honours in reserve for his people to be crowned with sufficient to counterbalance the contempt they are now loaded with, and in them he will be honoured. This wonderful increase both of the people of the land and of its products is compared (Eze 36:38) to the large flocks of cattle that are brought to Jerusalem, to be sacrificed at one of the solemn feasts. Even the cities that now lie waste shall be filled with flocks of men, not like the flocks with which the pastures are covered over (Ps 65:13), but like the holy flock which is brought to the courts of the Lord's house. Note, Then the increase of the numbers of a people is honourable and comfortable indeed when they are all dedicated to God as a holy flock, to be presented to him for living sacrifices. Crowds are a lovely sight in God's temple.
IV. He shows what shall be the happy effects of this blessed change. 1. It shall have a happy effect upon the people of God themselves, for it shall bring them to an ingenuous repentance for their sins (Eze 36:31): Then shall you remember your own evil ways and shall loathe yourselves. See here what sin is; it is an abomination, a loathsome thing, that abominable thing which the Lord hates. See what is the first step towards repentance; it is remembering our own evil ways, reflecting seriously upon the sins we have committed and being particular in recapitulating them. We must remember against ourselves not only our gross enormities, our own evil ways, but our defects and infirmities, our doings that were not good, not so good as they should have been; not only our direct violations of the law, but our coming short of it. See what is evermore a companion of true repentance, and that is self-loathing, a holy shame and confusion of face: "You shall loathe yourselves in your own sight, seeing how loathsome you have made yourselves in the sight of God." Self-love is at the bottom of sin, which we cannot but blush to see the absurdity of; but our quarrelling with ourselves is in order to our being, upon good grounds, reconciled to ourselves. And, lastly, see what is the most powerful inducement to an evangelical repentance, and that is a sense of the mercy of God; when God settles them in the midst of plenty, then they shall loathe themselves for their iniquities. Note, The goodness of God should overcome our badness and lead us to repentance. The more we see of God's readiness to receive us into favour upon our repentance the more reason we shall see to be ashamed of ourselves that we could ever sin against so much love. That heart is hard indeed that will not be thus melted. 2. It shall have a happy effect upon their neighbours, for it shall bring them to a more clear knowledge of God (Eze 36:36): "Then the heathen that are left round about you, that spoke ignorantly of God (for so all those do that speak ill of him) when they saw the land of Israel desolate, shall begin to know better, and to speak more intelligently of God, being convinced that he is able to rebuild the most desolate cities and to replant the most desolate countries, and that, though the course of his favours to his people may be obstructed for a time, they shall not be cut off for ever." They shall be made to know the truth of divine revelation by the exact agreement which they shall discern between God's word which he has spoken to Israel and his works which he has done for them: I the Lord have spoken it, and I will do it. With us saying and doing are two things, but they are not so with God.
V. He proposes these things to them, not as the recompence of their merits, but as the return of their prayers.
1. Let them not think that they have deserved it: Not for your sakes do I this, be it known to you (Eze 36:22,32); no, be you ashamed and confounded for your own ways. God is doing this, all this which he has promised; it is as sure to be done as if it were done already, and present events have a tendency towards it. But then, (1.) They must renounce the merit of their own good works, and be brought to acknowledge that it is not for their sakes that it is done; so, when God brought Israel into Canaan the first time, an express caveat was entered against this thought. De 9:4-6, It is not for thy righteousness. It is not for the sake of any of their good qualities or good deeds, not because God had any need of them, or expected any benefit by them. No, in showing mercy he acts by prerogative, not for our deserts, but for his own honour. See how emphatically this is expressed: Be it known to you, it is not for your sakes, which intimates that we are apt to entertain a high conceit of our own merits and are with difficulty persuaded to disclaim a confidence in them. But, one way or other, God will make all his favourites to know and own that it is his grace, and not their goodness, his mercy, and not their merit, that made them so; and that therefore not unto them, not unto them, but unto him, is all the glory due. (2.) They must repent of the sin of their own evil ways. They must own that the mercies they receive from God are not only not merited, but that they are a thousand times forfeited; and therefore they must be so far from boasting of their good works that they must be ashamed and confounded for their evil ways, and then they are best prepared for mercy.
2. Yet let them know that they must desire and expect it (Eze 36:37): I will yet for this be enquired of by the house of Israel. God has spoken, and he will do it, and he will be sought unto for it. He requires that his people should seek unto him, and he will incline their hearts to do it, when he is coming towards them in ways of mercy. (1.) They must pray for it, for by prayer God is sought unto, and enquired after. What is the matter of God's promises must be the matter of our prayers. By asking for the mercy promised we must give glory to the donor, express a value for the gift, own our dependence, and put honour upon prayer which God has put honour upon. Christ himself must ask, and then God will give him the heathen for his inheritance, must pray the Father, and then he will send the Comforter; much more must we ask that we may receive. (2.) They must consult the oracles of God, and thus also God is sought unto and enquired after. The mercy must be, not an act of providence only, but a child of promise; and therefore the promise must be looked at, and prayer made for it with an eye of faith fastened upon the promise, which must be both the guide and the ground of our expectations. Both these ways we find God enquired of by Daniel, in the name of the house of Israel, when he was about to do those great things for them; he consulted the oracles of God, for he understood by books, the book of the prophet Jeremiah, both what was to be expected and when; and then he set his face to seek God by prayer, Da 9:2,3. Note, Our communion with God must be kept up by the word and prayer in all the operations of his providence concerning us and in both he must be enquired of.
我們已經結束了對西珥山的論述,把它留在荒涼之中,且看來將長久如此;如今我們必須與先知一同轉向以色列的山。我們發現這些山也同樣荒涼,但願在本章結束之前,能把它們留在較好的境況裏。本章包含兩段不同的預言:一、一段似乎主要論及猶太人屬世的景況——其中描述了他們目前悽慘的處境,以及鄰舍在其中如何幸災樂禍;但應許他們一切的苦情都必得著昭雪,並且到了時候,他們必在平安與豐盛之中重新被安置在自己的地上(結三十六1-15)。二、另一段似乎主要論及他們屬靈的景況——其中提醒他們從前的罪以及神對他們的審判,好使他們為自己的罪謙卑,也伏在神大能的手下(結三十六16-20)。然而應許:1. 神必在向他們施憐憫之事上榮耀自己(結三十六21-24)。2. 神必賜恩典使他們成聖,裝備他們事奉祂——這是為祂自己名的緣故,也是為回應他們的禱告(結三十六25-38)。