1
Eze 15:1-8.
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Eze 15:1-8.
THE WORTHLESSNESS OF THE VINE AS WOOD ESPECIALLY WHEN BURNT, IS THE IMAGE OF THE WORTHLESSNESS AND GUILT OF THE JEWS, WHO SHALL PASS FROM ONE FIRE TO ANOTHER.
This chapter represents, in the way of a brief introduction, what the sixteenth chapter details minutely.
2
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2, 3. 葡萄樹的木有甚麼能使之在眾樹叢林的木中居首位呢？一無所是。不，倒不如說相反。別的樹木出產有用的木材，而葡萄木柔軟、易碎、彎曲，且很少粗大；連一個「釘子」（東方屋內用以懸掛家庭用品的大木釘，
Isa 22:23-25）
也不能用它做。它唯一的卓越之處就是結果子；當它不結果子時，不但不比別的樹好，反倒不如。照樣，神的百姓若因不結出義的果子而失去其獨特的卓越性，就比世俗之人更無用
(De 32:32)，
因為他們就是葡萄樹；他們存在的唯一目的就是為祂的榮耀結果子
(Ps 80:8, 9; Isa 5:1，
等等；Jer 2:21; Ho 10:1; Mt 21:33)。
除了為神所栽種這一點之外，猶太人在各方面都不及其他國家，例如埃及、巴比倫等——無論是歷史悠久、領土廣度、資源、軍事力量，還是藝術與科學的成就。
**或是一條枝——更確切地說，與「葡萄樹」同位。刪去「或是」。葡萄樹有甚麼優越性，如果它不過是林中樹木間的一條枝子，也就是說，它若沒有果子，而被砍下與其他樹木的木料一同躺臥？
영문 원문
2, 3. What has the vine-wood to make it pre-eminent above other forest-wood? Nothing. Nay, the reverse. Other trees yield useful timber, but vine-wood is soft, brittle, crooked, and seldom large; not so much as a "pin" (the large wooden peg used inside houses in the East to hang household articles on,
Isa 22:23-25)
can be made of it. Its sole excellency is that it should bear fruit; when it does not bear fruit, it is not only not better, but inferior to other trees: so if God's people lose their distinctive excellency by not bearing fruits of righteousness, they are more unprofitable than the worldly
(De 32:32),
for they are the vine; the sole end of their being is to bear fruit to His glory
(Ps 80:8, 9; Isa 5:1, &c.; Jer 2:21; Ho 10:1; Mt 21:33).
In all respects, except in their being planted by God, the Jews were inferior to other nations, as Egypt, Babylon, &c., for example, in antiquity, extent of territory, resources, military power, attainments in arts and sciences.
or than a branch--rather, in apposition with "the vine tree." Omit "or than." What superiority has the vine if it be but a branch among the trees of the forest, that is, if, as having no fruit, it lies cut down among other woods of trees?
4
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4. 扔在……火中——
(Joh 15:6)。
兩頭——北國已被亞述在提革拉毗列色手下傾覆；南國正受埃及進逼
(2Ki 23:29-35)。
中間也燒焦了——更確切地說，「正在燃燒」；即耶路撒冷，此時已被尼布甲尼撒的攻擊點燃。
這還宜於作甚麼工用嗎——「它」，即那仍然存留的燒焦部分。
영문 원문
4. cast into . . . fire--
(Joh 15:6).
both the ends--the north kingdom having been already overturned by Assyria under Tiglath-pileser; the south being pressed on by Egypt
(2Ki 23:29-35).
midst of it is burned--rather, "is on flame"; namely, Jerusalem, which had now caught the flame by the attack of Nebuchadnezzar.
Is it meet for any work--"it," that is, the scorched part still remaining.
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5. 如果在燒之前已無用，幾乎全燒之後更是如此。
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5. If useless before, much more so when almost wholly burnt.
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6. 照樣，我必將耶路撒冷的居民交出去，因他們全然無用
(Mt 21:33-41; 25:30; Mr 11:12-14; Lu 13:6-9)——
未能成就神要他們在異邦面前為耶和華作見證的旨意
(Mt 3:10; 5:13)。
영문 원문
6. So will I give the inhabitants of Jerusalem, as being utterly unprofitable
(Mt 21:33-41; 25:30; Mr 11:12-14; Lu 13:6-9)
in answering God's design that they should be witnesses for Jehovah before the heathen
(Mt 3:10; 5:13).
7
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7. 我必向他們變臉——（見
Le 17:10
的註解）。
從一火……另一火——（比較
Isa 24:18)。
「火」此處指各樣的災禍
(Ps 66:12)。
猶太的逃亡者要逃離耶路撒冷的毀滅，卻不過落入另一種災禍之中。
영문 원문
7. And I will set my face against them--(See on
Le 17:10).
from one fire . . . another--(Compare
Isa 24:18).
"Fire" means here every kind of calamity
(Ps 66:12).
The Jewish fugitives shall escape from the ruin of Jerusalem, only to fall into some other calamity.
8
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8. 干犯——更恰當地譯為「他們背逆地陷入了背逆之中」。猶太人不僅像其他列國一樣是罪人，更是背叛者和叛教者。忽略自己所不知道的事是一回事，但藐視自己宣稱所敬拜的，卻完全是另一回事〔JEROME〕，猶太人對待神和律法正是如此。
영문 원문
8. trespass--rather, "they have perversely fallen into perverse rebellion." The Jews were not merely sinners as the other nations, but revolters and apostates. It is one thing to neglect what we know not, but quite another thing to despise what we profess to worship [JEROME], as the Jews did towards God and the law.
Eze 15:1-8.
葡萄樹作為木材毫無價值，尤其被火燒過之後更無用處；這正是猶太人無用與有罪的寫照，他們必從一火轉入另一火。
本章以簡短的引言方式，概括了第十六章所詳細論述的內容。