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영문 원문
In this chapter the approaching ruin of the land of Israel is most particularly foretold in affecting expressions often repeated, that if possible they might be awakened by repentance to prevent it. The prophet must tell them, I. That it will be a final ruin, a complete utter destruction, which would make an end of them, a miserable end, Eze 7:1-6. II. That it is an approaching ruin, just at the door, Eze 7:7-10. III. That it is an unavoidable ruin, because they had by sin brought it upon themselves, Eze 7:10-15. IV. That their strength and wealth should be no fence against it, Eze 7:16-19. V. That the temple, which they trusted in, should itself be ruined, Eze 7:20-22. VI. That it should be a universal ruin, the sin that brought it having been universal, Eze 7:23-27.
1-15
The Desolation of Israel (594 BC)
简体中文
以色列的荒凉（公元前594年）
¹ 耶和华的话又临到我说：
² 「人子啊，主耶和华对以色列地如此说：结局到了，结局临到地的四境。
³ 现在结局已经临到你。我必怒气发作，按你的道路审判你，照你一切可憎的事报应你。
⁴ 我眼必不顾惜你，也不可怜你，却要按你的道路报应你，照你可憎的事在你中间；你们就知道我是耶和华。
⁵ 「主耶和华如此说：灾祸，独一的灾祸，看哪，临近了。
⁶ 结局到了，结局到了；它向你觉醒；看哪，到了。
⁷ 这地的居民哪，所定的灾祸已经临到你；时候到了，日子近了，乃是哄嚷并非山间的欢呼之声。
⁸ 「我快要将我的烈怒倾倒在你身上，向你成就我的怒气，并按你的道路审判你，照你一切可憎的事报应你。
⁹ 我眼必不顾惜，也不可怜你：必按你的道路和你中间一切可憎的事报应你；你们就知道我是耶和华，是击打人的。
¹⁰ 「看这日子，看哪，到了；早晨已经发出；杖已开花，骄傲已经发芽。
¹¹ 强暴兴起为罚恶的杖；他们及其群众，并他们一切所有的，都无一存留；他们也无人为他们哀哭。
¹² 时候到了，日子近了：买主不可欢喜，卖主不可哀哭；因为烈怒必临到其中的众人。
¹³ 卖主虽然存活，却不得归回所卖的；因为这异象是论到其中的众人，必不归回；也没有人能在自己罪孽的生活中坚固自己。
¹⁴ 「他们已经吹角，预备齐全；却没有一人出战；因为我的烈怒在其中众人身上。
¹⁵ 在外有刀剑，在内有瘟疫饥荒：在田野的必死于刀剑；在城中的饥荒瘟疫必吞灭他。」
此处神明明警告以色列地的毁灭，如今这毁灭正速速临近。神借先知不仅通知这事，更要以同样的话语反复重申，表明这事是确定的、是近的；先知自己深为所感，也愿他们如此，却发现他们耳聋、愚蒙、无动于衷。城镇失火时，人不寻求用华丽辞藻和精巧句式来报告，而是在街上大喊，声音洪亮而悲惨：「失火了！失火了！」先知在此也是如此宣告：「结局！结局！已经到了，已经到了；看哪，到了。凡有耳可听的，就应当听。」
一、「结局到了，结局到了」（结7:2），又说（结7:3、6）：「现在结局临到你」——就是他们一切恶行所趋向的结局，是神屡次告诉他们终必到的结局——当祂借着先知问他们：「你们在末后所要遭遇的是什么呢？」——也是先前一切刑罚所引向的结局（如今他们的毁灭即将完成）——或者说「结局」，即他们国家的终局，他们民族的最终毁灭，正如洪水是「凡有血气的人」的结局（创6:13）。他们曾自欺，指望不久便要「看见」患难的「结局」。神说：「『结局到了』，却是悲惨的结局，不是『所盼望的结局』」（那是应许给他们中间虔诚的余民的，耶29:11）；「『这就是结局』，就是你们屡受警告的结局，『那末后的结局』，摩西愿你们『思想』（申32:29），『耶路撒冷不曾记念这事，所以惊人地败落』」（哀1:9）。这结局来得虽慢，如今「却到了」。罪人的灭亡来得虽慢，却必来到。「『已经到了』；它向你觉醒，预备迎接你。」这话或许看得更远，指那民族后来被罗马人所灭的最终结局——被迦勒底人所灭正是它的预表；甚至看得更远，指不敬虔之世界的最终毁灭。「万物的结局近了」；耶路撒冷的末后结局，正是「世界末了」的预表（太24:3）。但愿我们都能看见那时间和日子的结局极近，又看见我们自己时日的结局更近，好叫我们「在末期」得着美好的分（但12:13）。这「结局临到地的四境」。这毁灭既是最终的，也是全面的；地的任何部分都不能幸免，连最偏远的也不能。世界的毁灭也必如此；这一切都必销化。罪人的毁灭也必如此；无人能避免。「但愿恶人的恶事止息」，在他们「被带到结局」之前！
二、「灾祸，独一的灾祸，看哪，临近了」（结7:5）。罪就是「灾祸，独一的灾祸」，是毫无良善的灾祸，是诸恶中最恶的。但此处所说的，是患难之恶；这是「灾祸」，是「一」样灾祸，这一样便足以搅扰并完成民族的毁灭；不必再有别的来成其事；这一样便要「彻底毁灭」，苦难不必「再起来第二次」（鸿1:9）。这是「无前例无可比拟」的灾祸，是「独一的」灾祸；你举不出同样的例子。对不悔改的人而言，它是「灾祸，独一的灾祸」；它使他们的心刚硬，又激动他们的败坏；但对那些蒙神恩典使之成圣、借此得着许多益处的人而言，却不是如此；他们是「为他们的好处被赶到巴比伦去的」（耶24:5）。恶人喝的是那杯的「渣滓」，那杯对义人却满了「怜悯的搀杂」（诗75:8）。同一患难对我们或是「半样灾祸」，或是「独一的灾祸」，全在乎我们在其下如何自处、如何利用。但当「结局，那结局」临到恶人世界之时，那时「灾祸，独一的灾祸」便临到它，此前则不。最厉害的暂时的审判也有它的缓解之处，但被定罪之人的痛苦，却是「灾祸，独一的灾祸」。
三、「时候到了」，就是所定的施行这「独一灾祸」、成就这「彻底结局」的时候；因为神一切的目的「都有时候」，有合适的时候，有定好的时候，那时目的便要成就；尤其是与恶人算账、按他们所当得的报应他们的时候，是定好的，就是「神公义审判显明之日」；祂「看见」，无论我们看见与否，「祂的日子临近」。这事他们在此被反复告知（结7:10）：「看哪，那拖延已久的日子终于『到了』，看哪，到了。时候到了，日子近了，患难之日近了」（结7:7、12）。威胁的刑罚或许迟延许久，却必不被弃置；执行的时候必到。神的忍耐虽能推延，除了人真诚悔改复兴之外，没有什么能将其除去。「早晨临到你」（结7:7），又说（结7:10），「早晨已经发出」；患难之日破晓，毁灭之日已经开始。「早晨」显露那隐藏的事；他们以为自己暗中的罪永不至于显露，如今却要见光。他们素来在早晨审判处死罪犯，如今这样审判处死的早晨正临到他们，「是罪人患难之日，是被追讨之年」。请看这百姓何等愚蒙，他们的毁灭之日虽已开始，却仍不觉悟，必须如此反复被提醒。「患难」——真正的患难——「之日近了，并非山间的哄嚷之声」，就是并非他们甘心以为的、只是患难的回声或传言，不过是毫无根据的猜测；仿佛「来攻击他们的人不过是山的影子」（正如西布勒对迦勒所暗示的，士9:36），所得的消息不过是「空响」，从山间回荡而来。不；这患难不是幻想，不久你们就要发现。
四、这一切都源于神的怒气，不像有时那样，被怜悯的搀杂所减轻。这是一切灾祸所从出的源头；这又是「在患难困苦之中」的「苦艾和苦胆」，使之真正苦涩（结7:3）：「我必怒气发作」。请注意，神是祂怒气的主；祂不随意发作，唯有按祂所喜悦的；祂也只任其附着祂所指派、所授权的对象。这话更高一层（结7:8）：「如今我快要将我的烈怒倾倒在你身上」——满瓶倾倒——「向你成就我的怒气」——其一切目的和一切果子。这怒气并不挑出一两个作鉴戒，而是「在其中众人身上」（结7:12、14）；全国整体已成为「预备遭毁灭的器皿」。神有时「在怒中记念怜悯」，但如今祂说：「我眼必不顾惜你，也不可怜你」（结7:4、9）。那轻看所赐怜悯的，「必受不怜悯的审判」。
五、这一切都是他们罪所当受的刑罚，是他们因自己的愚妄所招致的。此处特别强调这点，使他们不得不在神所降的一切事上称神为义。神从不发怒，除非在智慧和公义中；所以下文说：「『我必按你的道路审判你』（结7:3）。我必察看你的道路如何，与律法比较，然后按其功劳待你，将其『报应』『给你』」（结7:4）。注意，神向罪人所降的最重刑罚，不过是「将他们自己的道路报应在他们身上」；他们是被自己的杖所打。当神来与有罪的百姓算账之时，每一件冒犯都要追究：「『要将你一切可憎的事报应在你身上』（结7:3）；如今『你的罪孽显为可憎』（诗36:2），『你的可憎之事必在你中间』」（结7:4）；就是隐藏的恶如今要被显明，那先前未被怀疑的，要显为一直在你中间；你的罪如今要成为你自己的「可憎」。罪的可憎达到极点，是当它成为「那行毁坏可憎的」之时（太24:15）。或者说，「你的可憎之事」（即其刑罚）「必在你中间」；它们要「达到你的心」（见耶4:18）。或者说，因此「神不顾惜，也不可怜」，因为即使在祂「将他们的道路报应在他们身上」之时，「他们在患难中仍越发得罪」；他们的「可憎之事」仍「在他们中间」，被纵容藏在心中。这话又重复（结7:8、9）：「我必审判你，我必报应你」。有两个罪特别被指出为惹动神降这些刑罚的——骄傲和欺压。1. 神必借刑罚使他们降卑，因为他们自高。「患难之杖已经开花」，但「骄傲」已经「发芽」（结7:10）。在罪中发的芽，必在某种刑罚中开花。犹大和耶路撒冷的骄傲，在各阶层各等人中显出，如同春天树上的芽。2. 他们的仇敌必严待他们，因为他们彼此严相待（结7:11）：「强暴兴起为罚恶的杖」；就是他们彼此的伤害受到官府权势的庇护和袒护。掌权的杖成了「罚恶的杖」，「强暴」已兴起到如此放肆的地步。「我见审判之处有奸恶」（传3:16；赛5:7）。无论神刑罚的果子是什么，我们的罪确是它的根。
六、这些刑罚既无法逃脱，也无屏障可挡，因为它们必是普遍的，必无可挽回地扫荡一切。1. 各种形状的死亡必在城乡、城内城外大获全胜（结7:15）。人无处可保安全；因为「在田野的必死于刀剑」（每块田野对他们都成为战场），「在城中的」——虽然是圣城——却不得保护，反而「饥荒瘟疫必吞灭他」。罪既在城乡都充盈，「特洛伊人和希腊人」一样犯罪，所以两者之中都大行毁灭。2. 那些被标为死的人，无一能逃脱：「他们无一存留」。那些以「罚恶之杖」向穷邻舍行强暴的骄傲欺压者，无一得免，都必被将临的毁灭一扫而空（结7:11）：「他们的群众」，就是他们煽动去行恶、并支持他们行恶的暴民——当他们决意要灭谁，便喊「钉他十字架，钉他十字架」的群众——「他们无一存留，他们一切所有的也无一存留」；他们的全家都必被毁灭，连根带枝都不留存。这群众、这暴民，神的报应要特别抓住；因为「烈怒在其中众人身上」（结7:12、14），「这异象是论到其中的众人」（结7:13），就是大部分平民。将临的刑罚要整批带走他们，他们既不能保全自己，也不能保全那些以他们为爪牙工具的主人。神的刑罚既带着权柄而来，不能被群众所压倒。「虽然手联手，恶人仍不能免罚。」3. 那仆倒的，无人哀哭（结7:11）：「无人为他们哀哭」，因为无人留下为他们举哀，只剩下正急速追随他们的人。而且时局如此艰难，人对于亲友的死，与其哀哭，倒不如庆贺，以为那些被接去、不见这些荒凉、不分担这些荒凉的人有福（耶16:4、5）。4. 他们无力抵抗。判决已经发出，「论到他们的异象必不返回」（结7:13）。神不撤销，他们不能推翻；所以它「不至于空手返回」，必「成就祂所差遣它去成就的事」。神的话必生效，那时，(1) 个人不能在神面前立得住：「没有人在自己罪孽的生活中能坚固自己」；罪人素常藐视神和祂的刑罚，如今却再无用处。「向来硬着心敌挡神的，没有得亨通的。」那在自己恶行中坚固自己的，必发觉非但削弱自己，更是毁灭自己（诗52:7）。(2) 「众人」也不能抵挡这些刑罚的洪流，不能在它们面前站立（结7:14）：「他们已经吹角」，招集兵丁，又鼓励所招集的人，如此「预备齐全」；却都徒然；无人应征，或应征的人也无勇气面对敌人。注意，神若与我们为敌，没有人能帮助我们，为我们效力。5. 他们对繁华的归回再无指望，不能在逆境中以此自慰；他们已把一切视为丧失；所以，「买主不可欢喜」——因他增广家业，作了买主；「卖主也不可哀哭」——因他减少家业，成了破产之人（结7:12）。请看世上事物的虚空，它们何等无价值——在患难之时，我们最需要它们，却可能最看轻它们。卖了的人反倒更轻松，因所失更少；买了的人不过加增了自己的忧虑和惧怕。因为「这世界的样子将要过去」，所以「买的要像无所得的，因为他不知多么快就被夺去」（林前7:29-31）。又加（结7:13）：「卖主虽然存活，却不得『归回』所卖的」——按律法在禧年归回（虽然他逃过刀剑瘟疫，活到那年来到）；因为在此七十年未满之前，没有人能享受产业，那时人要「归回自己的产业」，认领并得回自己的。耶利米就在约此时「买了他叔叔的地」，却遵此命令，买主并不欢喜，反而诉苦（耶32:25）。6. 神要在这一切中得荣耀：「『你们就知道我是耶和华』（结7:4），『我是耶和华，是击打人的』」（结7:9）。你们看次要原因，以为是尼布甲尼撒击打你们，但你们必被使知道他不过是杖：击打你们的，是主的手，谁知道祂手的轻重呢？」那不肯知道是「主向他们行善」的，必被使知道是「主击打他们」；因为无论如何，祂必被人承认。
영문 원문
The Desolation of Israel (594 BC)
¹ Moreover the word of the LORD came unto me, saying,
² Also, thou son of man, thus saith the Lord GOD unto the land of Israel; An end, the end is come upon the four corners of the land.
³ Now is the end come upon thee, and I will send mine anger upon thee, and will judge thee according to thy ways, and will recompense upon thee all thine abominations.
⁴ And mine eye shall not spare thee, neither will I have pity: but I will recompense thy ways upon thee, and thine abominations shall be in the midst of thee: and ye shall know that I am the LORD.
⁵ Thus saith the Lord GOD; An evil, an only evil, behold, is come.
⁶ An end is come, the end is come: it watcheth for thee; behold, it is come.
⁷ The morning is come unto thee, O thou that dwellest in the land: the time is come, the day of trouble is near, and not the sounding again of the mountains.
⁸ Now will I shortly pour out my fury upon thee, and accomplish mine anger upon thee: and I will judge thee according to thy ways, and will recompense thee for all thine abominations.
⁹ And mine eye shall not spare, neither will I have pity: I will recompense thee according to thy ways and thine abominations that are in the midst of thee; and ye shall know that I am the LORD that smiteth.
¹⁰ Behold the day, behold, it is come: the morning is gone forth; the rod hath blossomed, pride hath budded.
¹¹ Violence is risen up into a rod of wickedness: none of them shall remain, nor of their multitude, nor of any of theirs: neither shall there be wailing for them.
¹² The time is come, the day draweth near: let not the buyer rejoice, nor the seller mourn: for wrath is upon all the multitude thereof.
¹³ For the seller shall not return to that which is sold, although they were yet alive: for the vision is touching the whole multitude thereof, which shall not return; neither shall any strengthen himself in the iniquity of his life.
¹⁴ They have blown the trumpet, even to make all ready; but none goeth to the battle: for my wrath is upon all the multitude thereof.
¹⁵ The sword is without, and the pestilence and the famine within: he that is in the field shall die with the sword; and he that is in the city, famine and pestilence shall devour him.
We have here fair warning given of the destruction of the land of Israel, which was now hastening on apace. God, by the prophet, not only sends notice of it, but will have it inculcated in the same expressions, to show that the thing is certain, that it is near, that the prophet is himself affected with it and desires they should be so too, but finds them deaf, and stupid, and unaffected. When the town is on fire men do no seek for fine words and quaint expressions in which to give an account of it, but cry about the streets, with a loud and lamentable voice, "Fire! fire!" So the prophet here proclaims, An end! an end! it has come, it has come; behold, it has come. He that hath ears to hear let him hear.
I. An end has come, the end has come (Eze 7:2), and again (Eze 7:3,6), Now has the end come upon thee—the end which all their wickedness had a tendency to, and which God had often told them it would come to at last, when by his prophets he had asked them, What will you do in the end hereof?—the end which all the foregoing judgments had been working towards, as means to bring it about (their ruin shall now be completed)—or the end, that is, the period of their state, the final destruction of their nation, as the deluge was the end of all flesh, Ge 6:13. They had flattered themselves with hopes that they should shortly see an end of their troubles. "Yea," says God, "An end has come, but a miserable one, not the expected end" (which is promised to the pious remnant among them, Jer 29:11); "it is the end, that end which you have been so often warned of, that last end which Moses wished you to consider (De 32:29), and which, because Jerusalem remembered not, therefore she came down wonderfully," La 1:9. This end was long in coming, but now it has come. Though the ruin of sinners comes slowly, it comes surely. "It has come; it watches for thee, ready to receive thee." This perhaps looks further, to the last destruction of that nation by the Romans, which that by the Chaldeans was an earnest of; and still further to the final destruction of the world of the ungodly. The end of all things is at hand; and Jerusalem's last end was a type of the end of the world, Mt 24:3. Oh that we could all see that end of time and days very near, and the end of our own time and days much nearer, that we may secure a happy lot at the end of the days! Da 12:13. This end comes upon the four corners of the land. The ruin, as it shall be final, so it shall be total; no part of the land shall escape; no, not that which lies most remote. Such will the destruction of the world be; all these things shall be dissolved. Such will the destruction of sinners be; none can avoid it. Oh that the wickedness of the wicked might come to an end, before it bring them to an end!
II. An evil, an only evil, behold, has come, Eze 7:5. Sin is an evil, an only evil, an evil that has no good in it; it is the worst of evils. But this is spoken of the evil of trouble; it is an evil, one evil, and that one shall suffice to affect and complete the ruin of the nation; there needs no more to do its business; this one shall make an utter end, affliction needs not rise up a second time, Na 1:9. It is an evil without precedent or parallel, an evil that stands alone; you cannot produce such another instance. It is to the impenitent an evil, an only evil; it hardens their hearts and irritates their corruptions, whereas there were those to whom it was sanctified by the grace of God and made a means of much good; they were sent into Babylon for their good, Jer 24:5. The wicked have the dregs of that cup to drink which to the righteous is full of mixtures of mercy, Ps 75:8. The same affliction is to us either a half evil or an only evil according as we conduct ourselves under it and make use of it. But when an end, the end, has come upon the wicked world, then an evil, an only evil, comes upon it, and not till then. The sorest of temporal judgments have their allays, but the torments of the damned are an evil, an only evil.
III. The time has come, the set time, for the inflicting of this only evil and the making of this full end; for to all God's purposes there is a time, a proper time, and that prefixed, in which the purpose shall have its accomplishment; particularly the time of reckoning with wicked people, and rendering to them according to their desserts, is fixed, the day of the revelation of the righteous judgment of god; and he sees, whether we see it or no, that his day is coming. This they are here told of again and again (Eze 7:10): Behold, the day that has lingered so long has come at last, behold, it has come. The time has come, the day draws near, the day of trouble is near, Eze 7:7,12. Though threatened judgments may be long deferred, yet they shall not be dropped; the time for executing them will come. Though God's patience may put them off, nothing but man's sincere repentance and reformation will put them by. The morning has come unto thee (Eze 7:7), and again (Eze 7:10), The morning has gone forth; the day of trouble dawns, the day of destruction is already begun. The morning discovers that which was hidden; they thought their secret sins would never come to light, but now they will be brought to light. They used to try and execute malefactors in the morning, and such a morning of judgment and execution is now coming upon them, a day of trouble to sinners, the year of their visitation. See how stupid these people were, that, though the day of their destruction was already begun, yet they were not aware of it, but must be thus told of it again and again. The day of trouble, real trouble, is near, and not the sounding again of the mountains, that is, not a mere echo or report of troubles, as they were willing to think it was, nothing but a groundless surmise; as if the men that came against them were but the shadow of the mountains (as Zebul suggested to Gaal, Mt 9:36) and the intelligence they received were but an empty sound, reverberated from the mountains. No; the trouble is not a fancy, and so you will soon find.
IV. All this comes from God's wrath, not allayed, as sometimes it has been, with mixtures of mercy. This is the fountain from which all these calamities flow; and this is the wormwood and the gall in the affliction and the misery, which make it bitter indeed (Eze 7:3): I will send my anger upon thee. Observe, God is Lord of his anger; it does not break out but when he pleases, nor fasten upon any but as he directs it and gives it commission. The expression rises higher (Eze 7:8): Now will I shortly pour out my fury upon thee in full vials, and accomplish my anger, all the purposes and all the products of it, upon thee. This wrath does not single out here and there one to be made examples, but it is upon all the multitude thereof (Eze 7:12,14); the whole body of the nation has become a vessel of wrath, fitted for destruction. God does sometimes in wrath remember mercy, but now he says, My eye shall not spare thee, neither will I have pity, Eze 7:4,9. Those shall have judgment without mercy who made light of mercy when it was offered them.
V. All this is the just punishment of their sins, and it is what they have by their own folly brought upon themselves. This is much insisted on here, that they might be brought to justify God in all he had brought upon them. God never sends his anger but in wisdom and justice; and therefore it follows, "I will judge thee according to thy ways, Eze 7:3. I will examine what thy ways have been, compare them with the law, and then deal with thee according to the merit of them, and recompense them to thee," Eze 7:4. Note, In the heaviest judgments God inflicts upon sinners he does but recompense their own ways upon them; they are beaten with their own rod. And, when God comes to reckon with a sinful people, he will bring every provocation to account: "will recompense upon thee all thy abominations (Eze 7:3); and now thy iniquity shall be found to be hateful (Ps 36:2) and thy abominations shall be in the midst of thee" (Eze 7:4); that is, the secret wickedness shall now be brought to light, and that shall appear to have been in the midst of thee which before was not suspected; and thy sin shall now become an abomination to thyself. So the abomination of iniquity will be when it comes to be an abomination of desolation, Mt 24:15. Or, Thy abominations (that is, the punishments of them) shall be in the midst of thee; they shall reach to thy heart. See Jer 4:18. Or therefore God will not spare, nor have pity, because, even when he is recompensing their ways upon them, yet in their distress they trespass yet more; their abominations are still in the midst of them, indulged and harboured in their hearts. It is repeated again (Eze 7:8,9), I will judge thee, I will recompense thee. Two sins are particularly specified as provoking God to bring these judgments upon them—pride and oppression. 1. God will humble them by his judgments, for they have magnified themselves. The rod of affliction has blossomed, but it was pride that budded, Eze 7:10. What buds in sin will blossom in some judgment or other. The pride of Judah and Jerusalem appeared among all orders and degrees of men, as buds upon the tree in spring. 2. Their enemies shall deal hardly with them, for they have dealt hardly with one another (Eze 7:11): Violence has risen up into a rod of wickedness; that is, their injuriousness to one another is protected and patronised by the power of the magistrate. The rod of government had become a rod of wickedness, to such a degree of impudence was violence risen up. I saw the place of judgment, that wickedness was there, Ec 3:16, Isa 5:7. Whatever are the fruits of God's judgments, it is certain that our sin is the root of them.
VI. There is no escape from these judgments nor fence against them, for they shall be universal and shall bear down all before them, without remedy. 1. Death in its various shapes shall ride triumphantly, both in town and in country, both within the city and without it, Eze 7:15. Men shall be safe nowhere; for he that is in the field shall die by the sword (every field shall be to them a field of battle) and he that is in the city, though it be a holy city, yet it shall not be his protection, but famine and pestilence shall devour him. Sin had abounded both in city and country, Iliacos intra muros peccator et extra—Trojans and Greeks offend alike; and therefore among both desolations are made. 2. None of those that are marked for death shall escape: There shall none of them remain. None of those proud oppressors that did violence to their poor neighbours with the rod of wickedness, none of them shall be left, but they shall be all swept away by the desolation that is coming (Eze 7:11): None of their multitude, that is, of the rabble, whom they set on to do mischief, and to countenance them in doing it, to cry, "Crucify, crucify," when they were resolved on the destruction of any, none of them shall remain, nor any of theirs; their families shall all be destroyed, and neither root nor branch left them. This multitude, this mob, divine vengeance will in a particular manner fasten upon; for wrath is upon all the multitude thereof (Eze 7:12,14) and the vision was touching the whole multitude thereof (Eze 7:13), the bulk of the common people. The judgments coming shall carry them away by wholesale, and they shall neither secure themselves nor their masters whose creatures and tools they were. God's judgments, when they come with commission, cannot be overpowered by multitudes. Though hand join in hand, yet shall not the wicked go unpunished. 3. Those that fall shall not be lamented (Eze 7:11): There shall be no wailing for them, for there shall be none left to bewail them, but such as are hastening apace after them. And the times shall be so bad that men shall rather congratulate than lament the death of their friends, as reckoning those happy that are taken away from seeing these desolations and sharing in them, Jer 16:4,5. 4. They shall not be able to make any resistance. The decree has gone forth, and the vision concerning them shall not return, Eze 7:13. God will not reveal it, and they cannot defeat it; and therefore it shall not return re infecta—without having accomplished any thing, but shall accomplish that for which he sends it. God's word will take place, and then, (1.) Particular persons cannot make their part good against God: No man shall strengthen himself in the iniquity of his life; it will be to no purpose for sinners to set God and his judgments at defiance as they used to do. None ever hardened his heart against God and prospered. Those that strengthen themselves in their wickedness will be found not only to weaken, but to ruin, themselves, Ps 52:7. (2.) The multitude cannot resist the torrent of these judgments, nor make head against them (Eze 7:14): They have blown the trumpet, to call their soldiers together, and to animate and encourage those whom they have got together, and thus they think to make all ready; but all in vain; none enlist themselves, or those that do have not courage to face the enemy. Note, If God be against us, none can be for us to do us any service. 5. They shall have no hope of the return of their prosperity, with which to support themselves in their adversity; they shall have given up all for gone; and therefore, "Let not the buyer rejoice that he is increasing his estate and has become a purchaser; nor let the seller mourn that he is lessening his estate and has become a bankrupt," Eze 7:12. See the vanity of the things of this world, and how worthless they are—that in a time of trouble, when we have most need of them, we may perhaps make least account of them. Those that have sold are the more easy, having the less to lose, and those that have bought have but increased their own cares and fears. Because the fashion of this world passes away, let those that buy be as though they possessed not, because they know not how soon they may be dispossessed, 1Co 7:29-31. It is added (Eze 7:13), "The seller shall not return, at the year of jubilee, to that which is sold, according to the law, though he should escape the sword and pestilence, and live till that year comes; for no inheritances shall be enjoyed here till the seventy years be accomplished, and then men shall return to their possessions, shall claim and have their own again." In the belief of this, Jeremiah, about this time, bought his uncle's field, yet, according to the charge, the buyer did not rejoice, but complain, Jer 32:25. 6. God will be glorified in all: "You shall know that I am the Lord (Eze 7:4), that I am the Lord that smiteth, Eze 7:9. You look at second causes, and think it is Nebuchadnezzar that smites you, but you shall be made to know he is but the staff: it is the hand of the Lord that smiteth you, and who knows the weight of his hand?" Those who would not know it was the Lord that did them good shall be made to know it is the Lord that smiteth them; for, one way or other, he will be owned.
16-22
The Desolation of Israel (594 BC)
简体中文
以色列的荒凉（公元前594年）
¹⁶ 其中逃脱的必逃脱，要在山上如谷中的鸽子，各人为自己的罪孽哀鸣。
¹⁷ 手都发软，膝弱如水。
¹⁸ 他们要以麻布束腰，惊恐遮盖他们；各人脸上都有羞愧，各人头上都光秃。
¹⁹ 他们要将银子抛在街上，将金子看如污秽之物；当耶和华发怒的日子，他们的金银不能救他们；不能使他们的心里得饱足，也不能使他们的肚腹充满，因为这作了他们罪孽的绊脚石。
²⁰ 论到耶和华妆饰的华美，他从前把它安置在高处；但他们却在其中作了可憎之像和可厌恶之物；所以我已使他们远离它。
²¹ 我必将它交在陌生人为掠物，交与地上的恶人为掳物；他们必亵渎它。
²² 我必转脸不顾他们，他们必亵渎我的隐密处；因为强盗必进入其中，玷污它。
我们已经看明了那些被剪除之人的命运，如今要看那些有机可逃之人的逃亡；他们中有人「必逃脱」（结7:16），但有什么好处呢？与其在悲惨的一生中死一千次，不如死一次算了；他们逃脱之后，正如该隐一样，要成为「逃亡者和流浪者」，凡遇见的人都怕被杀；他们必如此。
一、他们在自己的心中得不到安慰或满足，反而要持续处于痛苦惊恐之中；因为无论他们到哪里，都带着有罪的良心，这良心使他们成为自己的重担。1. 他们必常常孤独、被忧愁笼罩；他们必不在城中，也不在人群聚集之处，而独自「在山上」，不愿与人为伍，反而躲避，因为羞于自己堕落的境地。2. 他们必常常忧愁。那落在神不悦之记号下的人，有理由忧愁；神也能使那素来最放纵嬉笑、向忧愁挑战的人变得忧愁。那些曾自以为是山中的狮子、如此胆大的人，如今变成「谷中的鸽子」，如此胆怯、如此气馁，无人追赶也要逃跑，树叶一响也要战抖。他们各人都哀鸣（不是「依着神的意思忧愁」，而是「世俗的忧愁」，「叫人死」），「各人为自己的罪孽」——就是他们如今看见自己的罪孽所招致的那些灾祸而哀鸣，不仅为那地的罪，也为自己的罪：那时他们要承认他们各人对国民的罪责有何贡献。注意，罪迟早必带来一种或另一种忧愁；那不愿为自己的罪孽悔改的人，神可公义地任凭他们在其中消磨殆尽；那不愿因其为得罪神而为之哀伤的，神必使他们因其为羞耻和毁灭自己而哀伤，「在末后……肉体和身体耗尽时哀哭，说：我怎能恨恶管教！」（箴5:11,12）3. 他们必丧失一切身心之力（结7:17）：「手都发软」，以致不能争战，也不能自卫，「膝弱如水」，以致既不能逃跑，也不能站立；他们必感到一种普遍的消融：膝盖「如水流出」，所以他们必自然倒下。注意，「强壮的人」夸耀自己的力量是愚妄的，因为神很快就能使之衰弱。4. 他们必丧失一切盼望，任凭自己陷于绝望（结7:18）；他们没有什么可以支撑他们的心灵；他们的面色要表明他们的前景如何——全是可怕的，因为他们「以麻布束腰」，再不指望穿上更好的衣服。「惊恐」「羞愧」「光秃」都要遮盖他们，这些都是绝望忧愁的一切表现（赛17:11）。注意，那不愿因惧怕和羞耻而被拦阻不犯罪的人，神必因惧怕和羞耻而刑罚其罪；罪必以此混乱告终。
二、他们的财富于他们无益，他们反而要完全厌弃它（结7:19）。那些沦于这般困境的人，原是拥有大量「金银」、钱财、器皿、珠宝及其他贵重财物的人，他们指望在公众患难之时从中获得极大利益。他们以为自己的财富是他们的「坚固城」，以为可以借之贿赂仇敌、买取朋友，以为那是他们性命的赎价，以为只要有钱就永不缺粮，以为「钱能回答万事」；但请看结果如何。1. 他们的财富在他们「亨通的日子」原是他们的大试探；他们把情感系于其上，把信靠放在其中。借热切追求财富，他们被引入罪中；借丰足享受财富，他们在罪中刚硬；如此它就成了他们罪孽的绊脚石；它使他们陷入罪中，又拦阻他们归向神。注意，许多人的财富正是他们的网罗和毁灭。得着世界就是失丧灵魂；它使人骄傲、安逸、贪婪、欺压、纵欲；那若善用本可作敬虔之仆役的，既被滥用，就成了「他们罪孽的绊脚石」。2. 如今在他们患难的日子，这财富也不能给他们任何解救；因为，(1) 他们的「金银」不能保护他们脱离神的审判。「当耶和华发怒的日子，金银不能救他们」；不足以平息他的公义，或转消他的忿怒，也不能掩护他们免受他所降的审判。注意，「发怒的日子，财宝毫无益处」（箴11:4）。财宝既不能使他们高到神的审判够不着，也不能使他们强到不能被征服。将有一个发怒的日子来到，那时人的财富完全无力拯救他们或为他们效力，就要显明出来。那个财主要他的灵魂被索取时，他满仓的粮食于他有何益处？另一个财主穿着「紫色和朱红色衣服」「天天奢华宴乐」，他在阴间连一滴凉水也不能得着以「凉他的舌头」，于他又有何益处？金钱不能抵御死亡的拘捕，也不能减轻被定罪之人的痛苦。(2) 他们的「金银」不能在他们苦难之中赐给他们任何满足。[1] 金银不能充满他们的肚腹；当城中再无粮食、有爱有钱都买不到之时，他们的金银不能解他们的饥饿，也不能为他们做一顿饭。注意，我们若没有金矿，倒比没有麦田更能度日；大地表面容易收取的出产，比从地的深处艰难危险地挖出的宝藏，是人类更大的祝福。神若赐我们日用的饮食，我们就有理由感恩，也没有理由抱怨，即使我们无金无银。[2] 金银更不能使他们的心得满足，或在他们患难之日赐给他们任何内心的安慰。注意，这世界的财富里没有能答应灵魂之渴望的，也没有能在患难之日满足它的。「贪爱银子的，不因有银子而知足」，更何况失掉银子的人呢。(3) 他们的「金银」要「被抛在街上」，或被仇敌的手抛掷——仇敌所得的掳物超过他们所愿或所能带走的（银子一无所取，他们要「抛在街上」；但「金子」更宝贵，要被搬走，带到巴比伦）；或他们自己要「抛弃他们的金银」，因为这会成为他们的累赘，妨碍他们逃亡；又因为这会使他们暴露、成为诱惑仇敌为夺其钱财而割他们喉咙的诱因；或出于对它的愤恨，因为在他们费尽心血积攒囤积之后，发现它于他们毫无用处，反加害于他们。注意，「这世界和其上的情欲都要过去」（约壹2:17）。时候可能到，那时世俗的人要如现在贪恋财富一样厌弃它；那时拥有最少的人反倒最好过。
三、神的殿也于他们无益（结7:20-22）。他们曾以此为荣，并指望由此得着稳妥（耶7:4，弥3:11）；但这信靠必使他们失望。请观察，1. 神把他的圣所设立在他们中间，对那民是极大的尊荣（结7:20）：「论到耶和华妆饰的华美」，那「圣洁华美的殿」，「我们列祖赞美你的所在」（赛64:11），它之所以华美，是因为圣洁（它被称为「圣洁的华美」，而圣洁就是其妆饰的华美；它也以金子和礼物为装饰）——论到这殿，「他把它安置在高处」；一切都是为使其宏伟而设计的，好使以色列民在邻舍中更加显赫。「他建造圣所如高处的宫殿」（诗78:69）。它是「从起初荣耀的高处」（耶17:12）。2. 但他们亵渎神的圣所，对神是极大的不敬；他们「作了他们假神的像」，就是他们设立起来与神相争的，此处称为「他们的可憎之物」和「他们可厌恶之物」（因为对神是如此，对他们本也当如此），他们把这些设立在神的殿中，再没有比这更大的冒犯能加之于神了。因此，3. 此处警告他们必被剥夺这殿，这殿不能再帮助他们：「所以我已使他们远离它」，就是把他们在远处，以致他们的服事够不着它，它的影响也够不着他们。注意，那轻视亵渎神律例和信仰特权的人，神必公义地把这些从他们夺去。不，他们不仅要被挡在殿外，连殿本身也要卷入共同的荒凉之中（结7:21）；迦勒底人是「陌生人」，所以对它毫无敬意，又是「地上的恶人」，所以对它心存敌意，他们要「以它为掠物」「为掳物」；殿中一切装饰和宝物都要落入他们手中，他们对于这殿与其他掳物一视同仁。这是锡安圣徒的伤痛，他们最抱怨的，莫过于「仇敌在圣所中所行的恶事」（诗74:3）；但这是锡安罪人的刑罚，他们因「以别神」亵渎圣殿，惹动神任凭圣殿被「陌生的国民」亵渎，并「转脸不顾那些行这事的人」，仿佛没有看见他们和他们的罪行，也不顾那些为此恳求的人，仿佛不理会他们和他们的祷告。任凭士兵随意而行；任凭他们「进入隐密处」，进入至圣所，如同强盗；任凭他们洗劫它、玷污它；它的保障已经离去，那时它的一切荣耀就告终了。注意，那些不愿受敬虔的大能治理的人，不配受敬虔的形式所尊荣。
영문 원문
The Desolation of Israel (594 BC)
¹⁶ But they that escape of them shall escape, and shall be on the mountains like doves of the valleys, all of them mourning, every one for his iniquity.
¹⁷ All hands shall be feeble, and all knees shall be weak as water.
¹⁸ They shall also gird themselves with sackcloth, and horror shall cover them; and shame shall be upon all faces, and baldness upon all their heads.
¹⁹ They shall cast their silver in the streets, and their gold shall be removed: their silver and their gold shall not be able to deliver them in the day of the wrath of the LORD: they shall not satisfy their souls, neither fill their bowels: because it is the stumbling-block of their iniquity.
²⁰ As for the beauty of his ornament, he set it in majesty: but they made the images of their abominations and of their detestable things therein: therefore have I set it far from them.
²¹ And I will give it into the hands of the strangers for a prey, and to the wicked of the earth for a spoil; and they shall pollute it.
²² My face will I turn also from them, and they shall pollute my secret place: for the robbers shall enter into it, and defile it.
We have attended the fate of those that are cut off, and are now to attend the flight of those that have an opportunity of escaping the danger; some of them shall escape (Eze 7:16), but what the better? As good die once as, in a miserable life, die a thousand deaths, and escape only like Cain to be fugitives and vagabonds, and afraid of being slain by every one they meet; so shall these be.
I. They shall have no comfort or satisfaction in their own minds, but be in continual anguish and terror; for, wherever they go, they carry about with them guilty consciences, which make them a burden to themselves. 1. They shall be always solitary and under prevailing melancholy; they shall not be in the cities, or places of concourse, but all alone upon the mountains, not caring for society, but shy of it, as being ashamed of the low circumstances to which they are reduced. 2. They shall be always sorrowful. Those have reason to be so that are under the tokens of God's displeasure; and God can make those so that have been most jovial and have set sorrow at defiance. Those that once thought themselves as the lions of the mountains, so daring were they, now become as the doves of the valleys, so timid are they, and so dispirited, ready to flee when none pursues and to tremble at the shaking of a leaf. They are all of them mourning (not with a godly sorrow, but with the sorrow of the world, which works death), every one for his iniquity, that is, for those calamities which they now see their iniquity has brought upon them, not only the iniquity of the land, but their own: they shall then be brought to acknowledge what they have each of them contributed to the national guilt. Note, Sooner or later sin will have sorrow of one kind or other; and those that will not repent of their iniquity may justly be left to pine away in it; those that will not mourn for it as it is an offence to God shall be made to mourn for it as it is a shame and ruin to themselves, to mourn at the last, when the flesh and the body are consumed, and to say, How have I hated instruction! Pr 5:11,12. 3. They shall be deprived of all their strength of body and mind (Eze 7:17): All hands shall be feeble, so that they shall not be able to fight, or defend themselves, and all knees shall be weak as water, so that they shall neither be able to flee nor to stand their ground; they shall feel a universal colliquation: their knees shall flow as water, so that they must fall of course. Note, It is folly for the strong man to glory in his strength, for God can soon weaken it. 4. They shall be deprived of all their hopes and shall abandon themselves to despair (Eze 7:18); they shall have nothing to hold up their spirits with; their aspects shall show what are their prospects, all dreadful, for they shall gird themselves with sackcloth, as having no expectation ever to wear better clothing. Horror shall cover them, and shame, and baldness, all the expressions of a desperate sorrow, Isa 17:11. Note, Those that will not be kept from sin by fear and shame shall by fear and shame be punished for it; such is the confusion that sin will end in.
II. They shall have no benefit from their wealth and riches, but shall be perfectly sick of them, Eze 7:19. Those that were reduced to this distress were such as had had abundance of silver and gold, money, and plate, and jewels, and other valuable goods, from which they promised themselves a great deal of advantage in times of public trouble. They thought their wealth would be their strong city, that with it they could bribe enemies and buy friends, that it would be the ransom of their lives, that they could never want bread as long as they had money, and that money would answer all things; but see how it proved. 1. Their wealth had been a great temptation to them in the day of their prosperity; they set their affections upon it, and put their confidence in it. By their eager pursuit of it they were drawn into sin, and by their plentiful enjoyment of it they were hardened in sin; and thus it was the stumbling-block of their iniquity; it occasioned their falling into sin and obstructed their return to God. Note, There are many whose wealth is their snare and ruin. The gaining of the world is the losing of their souls; it makes them proud, secure, covetous, oppressive, voluptuous; and that which, if well used, might have been the servant of their piety, being abused, becomes the stumbling-block of their iniquity. 2. It was no relief to them now in the day of their adversity; for, (1.) Their gold and silver could not protect them from the judgments of God. They shall not be able to deliver them in the day of the wrath of the Lord; they shall not serve to atone his justice, or turn away his wrath, nor to screen them from the judgments he is bringing upon them. Note, Riches profit not in the day of wrath, Pr 11:4. They neither set them so high that God's judgments cannot reach them nor make them so strong that they cannot conquer them. There is a day of wrath coming, when it will appear that men's wealth is utterly unable to deliver them or do them any service. What the better was the rich man for his full barns when his soul was required of him, or that other rich man for his purple, and scarlet, and sumptuous fare, when in hell he could not procure a drop of water to cool his tongue? Money is no defence against the arrests of death, nor any alleviation to the miseries of the damned. (2.) Their gold and silver could not give them any content under their calamities. [1.] They could not fill their bowels; when there was no bread left in the city, none to be had for love or money, their silver and gold could not satisfy their hunger, nor serve to make one meal's meat for them. Note, We could better be without mines of gold than fields of corn; the products of the earth, which may easily be gathered from the surface of it, are much greater blessings to mankind than its treasures, which are with so much difficulty and hazard dug out of its bowels. If God give us daily bread, we have reason to be thankful, and no reason to complain, though silver and gold we have none. [2.] Much less could they satisfy their souls, or yield them any inward comfort. Note, The wealth of this world has not that in it which will answer the desires of the soul, or be any satisfaction to it in a day of distress. He that loves silver shall not be satisfied with silver, much less he that loses it. (3.) Their gold and silver shall be thrown into the streets, either by the hands of the enemy, who shall have more spoil than they care for or can carry away (silver shall be nothing accounted of; they shall cast that in the streets; but the gold, which is more valuable, shall be removed and brought to Babylon); or they themselves shall throw away their silver and gold, because it would be an incumbrance to them and retard their flight, or because it would expose them and be a temptation to the enemy to cut their throats for their money, or in indignation at it, because, after all the care and pains they had taken to scrape it together and hoard it up, they found that it would stand them in no stead, but do them a mischief rather. Note, The world passes away, and the lusts thereof, 1Jo 2:17. The time may come when worldly men will be as weary of their wealth as now they are wedded to it, when those will fare best that have least.
III. God's temple shall stand them in no stead, Eze 7:20-22. This they had prided themselves in, and promised themselves security from (Jer 7:4, Mic 3:11); but this confidence of theirs shall fail them. Observe, 1. The great honour God had done to that people in setting up his sanctuary among them (Eze 7:20): As for the beauty of his ornament, that holy and beautiful house, where they and their fathers praised God (Isa 64:11), which was therefore beautiful because holy (it was called the beauty of holiness, and holiness is the beauty of its ornament; it was also adorned with gold and gifts)—as for this, he set it in majesty; every thing was contrived to make it magnificent, that it might help to make the people of Israel the more illustrious among their neighbours. He built his sanctuary like high palaces, Ps 78:69. It was a glorious high throne from the beginning, Jer 17:12. But, 2. Here is the great dishonour they had done to God in profaning his sanctuary; they made the images of their counterfeit deities, which they set up in rivalship with God, and which are here called their abominations and their detestable things (for so they were to God, and so they should have been to them), and these they set up in God's temple, than which a greater affront could not be put upon him. And therefore, 3. It is here threatened that they shall be deprived of the temple, and it shall be no succour to them: Therefore have I set it far from them, that is, sent them far from it, so that it is out of the reach of their services and they are out of the reach of its influences. Note, God's ordinances, and the privileges of a profession of religion, will justly be taken away from those that despise and profane them. Nay, they shall not only be kept at a distance from the temple, but the temple itself shall be involved in the common desolation (Eze 7:21); the Chaldeans, who are strangers, and therefore have no veneration for it, who are the wicked of the earth, and therefore have an antipathy to it, shall have it for a prey and for a spoil; all the ornaments and treasures of it shall fall into their hands, who will make no difference between that and other plunder. This was a grief to the saints in Zion, who complained of nothing so much as of that which the enemy did wickedly in the sanctuary (Ps 74:3); but it was the punishment of the sinners in Zion, who, by profaning the temple with strange gods, provoked God to suffer it to be profaned by strange nations, and to turn his face from those that did it as if he had not seen them and their crimes and from those that deprecated it as not regarding them and their prayers. Let the soldiers do as they will; let them enter into the secret place, into the holy of holies, as robbers; let them strip it, let them pollute it; its defence has departed, and then farewell all its glory. Note, Those are unworthy to be honoured with the form of godliness who will not be governed by the power of godliness.
23-27
The Desolation of Israel (594 BC)
简体中文
以色列的荒凉（主前594年）
²³ 要做一个链子；因为这地满了流血的罪，这城满了强暴。
²⁴ 所以我必使列国中至恶劣的人来，占有他们的房屋；我也必使强暴人的夸张止息；他们的圣所必被亵渎。
²⁵ 毁灭临近了；他们要求平安，却无平安。
²⁶ 灾祸加上灾祸，风声加上风声；他们必向先知寻求异象；律法必从祭司那里灭亡，谋略必从长老那里断绝。
²⁷ 王要悲哀，首领要披上荒凉为衣，这地百姓的手必发颤：我必照他们所行的待他们，按他们所当得的审判他们；他们就知道我是耶和华。
这里，一、被告被带上堂：要做一个链子——好把罪犯拖到审判台前，使他站在神的公义法庭之前；让他带着锁链站着（如同恶名昭彰的罪犯），被捆绑着接受判语。当留意，凡把神律法的捆绑扯断、把那些绳索从自己身上抛去的人，必发现自己被神审判的锁链所捆绑和拘禁，不能挣脱，不能甩去。这链子象征耶路撒冷的被围，或被掳之人为奴，或他们都被解送到神公义的审判台前，被锁链拘留。
二、向被告提出的控告：这地满了流血的罪——满了流血的审判（原文如此），即满了他们在正义之名下、按法律形式、以审判的庄严所流之血的罪疚。玛拿西所流无辜之血，大概正是这样流的——藉着流血的审判——正是耶路撒冷罪贯满盈之罪（王下24:4）。或者，这地满了那些按律法当被治死——流血的审判——的罪。拜偶像、亵渎、行邪术、所多玛之行等等，都是流血的罪，犯这些罪的个人当死；所以当这些成了全国性之时，除了把全国剪除，再无别的挽救。当留意，流血的罪必受流血的审判。这城——大卫的城、圣城——本该作公义的模范、公义的保护者、过犯的刑罚者，如今却满了强暴；那城的官长既更有权势、更有声望，也就成了最厉害的欺压者。这是可悲的。忠信的城何竟变为妓女！
三、根据这控告所下的判语。神不仅要为他们亵渎圣所而与他们算账，也要为他们人与人之间颠倒公道而算账；因为公义与他的殿相称，公义的主喜爱公义，也是不义的报应者。如今所下的判语是，1. 他们既行了外邦人所行的，并且行得比他们更坏，神就要使列国中至恶劣的人来毁灭他们、荒废他们——就是最野蛮、最凶暴、对人最无怜悯、对犹太人最怀敌意的人。当留意，外邦人中有些比别的更坏，神有时挑选最坏的作他百姓的刑杖，因为他打算这工一作完就把他们扔进火里。2. 他们既用不义之财充满自己的房屋，又用他们的威势和权势来欺压软弱的人，神就要把他们的房屋交给外人占有，使他们屋中一切的陈设由外人享用，并使强暴人的夸张止息，使他们的伟人不再以其威仪眩花弱视者的眼，也不再如从前那样以强权压倒公理。3. 他们既以拜偶像亵渎了圣所，神就要以他的审判亵渎它们；他们既在圣殿中设立了别神的像，神就要从那里挪去他们自己神同在的记号。当圣所被其神所离弃，不久就必被其仇敌所亵渎。4. 他们既一项罪紧跟一项罪地犯，神也要一项审判紧跟一项审判地追赶他们：「毁灭临近了，彻底的毁灭」（结7:25）；因为灾祸要加上灾祸来毁灭你们，风声要加上风声来恐吓你们，如同暴风中的波浪，一个接一个。当留意，那被定为灭亡的罪人，必被追赶到灭亡；因为神审判之时必得胜。5. 他们既叫神对他们失望，神也要叫他们对他的盼望落空；因为(1) 他们必不能得着他们所盼望的脱离患难的拯救。他们要寻求平安——他们要渴慕、为此祷告；他们要瞄准并期望平安：却无平安；他们或要谄媚仇敌，或要战胜仇敌，都归徒然，他们的患难只会越来越深。(2) 他们必不能得着他们所盼望的在患难中的指引（结7:26）：他们要向先知寻求异象——他们要在患难之下得着支持，因此渴望有人向他们保证必有圆满的结局。他们不求责备他们罪的异象，也不求警戒他们危险的异象，只要向他们应许拯救。这样的信息他们渴望听见。但律法必从祭司那里灭亡——他既无谋略的话、也无安慰的话可向他们说。他们既不肯听神藉定罪向他们所说的话，神也就没有藉勉励向他们所说的话。谋略必从长老断绝——百姓的长老，本该在这艰难关头为他们出谋划策，却要被弄瞎心思，不知所措。当一个百姓中那些本该作他们谋士的人，竟不知如何自己思想、彼此商议、为他们谋划之时，这百姓的光景就坏了。6. 他们既彼此挑唆、彼此鼓励去犯罪，神也要使他们全都丧胆灰心，以致不能抵挡正侵入的神之审判。各等各级的人都要同心伏在重担之下（结7:27）：王——本该为他们注入生命——和首领——本该率领他们攻击仇敌——都必悲哀，披上荒凉为衣；他们的心和他们的勇气都要失败，他们的谋略和胆量也是如此；那时无怪乎这地百姓的手——本该为他们争战的——也都发颤。勇士中必无人能找到自己的手。当神已经离开他们、与他们为敌之时，人能为自己筹谋或作什么呢？当神来按他们所当得的审判他们时，一切必都化为眼泪、化为患难，使他们付代价地知道，他是主，是那报应的神。
영문 원문
The Desolation of Israel (594 BC)
²³ Make a chain: for the land is full of bloody crimes, and the city is full of violence.
²⁴ Wherefore I will bring the worst of the heathen, and they shall possess their houses: I will also make the pomp of the strong to cease; and their holy places shall be defiled.
²⁵ Destruction cometh; and they shall seek peace, and there shall be none.
²⁶ Mischief shall come upon mischief, and rumour shall be upon rumour; then shall they seek a vision of the prophet; but the law shall perish from the priest, and counsel from the ancients.
²⁷ The king shall mourn, and the prince shall be clothed with desolation, and the hands of the people of the land shall be troubled: I will do unto them after their way, and according to their deserts will I judge them; and they shall know that I am the LORD.
Here is, I. The prisoner arraigned: Make a chain, in which to drag the criminal to the bar, and set him before the tribunal of divine justice; let him stand in fetters (as a notorious malefactor), stand pinioned to receive his doom. Note, Those that break the bands of God's law asunder, and cast away those cords from them, will find themselves bound and held by the chains of his judgments, which they cannot break nor cast from them. The chain signified the siege of Jerusalem, or the slavery of those that were carried into captivity, or that they were all bound over to the righteous judgment of God, reserved in chains.
II. The indictment drawn up against the prisoner: The land is full of bloody crimes, full of the judgments of blood (so the word is), that is, of the guilt of blood which they had shed under colour of justice and by forms of law, with the solemnity of a judgment. The innocent blood which Manasseh shed, probably thus shed, by the judgment of the blood, was the measure-filling sin of Jerusalem, 2Ki 24:4. Or, It is full of such crimes as by the law were to be punished with death, the judgment of blood. Idolatry, blasphemy, witchcraft, Sodomy, and the like, were bloody crimes, for which particular sinners were to die; and therefore, when they had become national, there was no remedy but the nation must be cut off. Note, Bloody crimes will be punished with bloody judgments. The city, the city of David, the holy city, that should have been the pattern of righteousness, the protector of it, and the punisher of wrong, is now full of violence; the rulers of that city, having greater power and reputation, are greater oppressors than any others. This was sadly to be lamented. How has the faithful city become a harlot!
III. Judgment given upon this indictment. God will reckon with them not only for the profaning of his sanctuary, but for the perverting of justice between man and man; for, as holiness becomes his house, so the righteous Lord loves righteousness and is the avenger of unrighteousness. Now the judgment given is, 1. That since they had walked in the way of the heathen, and done worse than they, God would bring the worst of the heathen upon them to destroy them and lay them waste, the most barbarous and outrageous, that have the least compassion to mankind and the greatest antipathy to the Jews. Note, Of the heathen some are worse than others, and God sometimes picks out the worst to be a scourge to his own people, because he intends them for the fire when the work is done. 2. That since they had filled their houses with goods unjustly gotten, and used their pomp and power for the crushing and oppressing of the weak, God would give their houses to be possessed and all the furniture of them to be enjoyed by strangers, and make the pomp of the strong to cease, so that their great men should not dazzle the eyes of the weak-sighted with their pomp, nor with their might at any time prevail against right, as they had done. 3. That, since they had defiled the holy places with their idolatries, God would defile them with his judgments, since they had set up the images of other gods in the temple, God would remove thence the tokens of the presence of their own God. When the holy places are deserted by their God they will soon be defiled by their enemies. 4. Since they had followed one sin with another, God would pursue them with one judgment upon another: "Destruction comes, utter destruction (Eze 7:25); for there shall come mischief upon mischief to ruin you, and rumour upon rumour to frighten you, like the waves in a storm, one upon the neck of another." Note, Sinners that are marked for ruin shall be prosecuted to it; for God will overcome when he judges. 5. Since they had disappointed God's expectations from them, he would disappoint their expectations from him; for, (1.) They shall not have the deliverance out of their troubles that they expect. They shall seek peace; they shall desire it and pray for it; they shall aim at and expect it: but there shall be none; their attempts both to court their enemies and to conquer them shall be in vain, and their troubles shall grow worse and worse. (2.) They shall not have the direction in the trouble that they expect (Eze 7:26): They shall seek a vision of the prophet, shall desire, for their support under their troubles, to be assured of a happy issue out of them. They did not desire a vision to reprove them for sin, nor to warn them of danger, but to promise them deliverance. Such messages they longed to hear. But the law shall perish from the priest; he shall have no words either of counsel or comfort to say to them. They would not hear what God had to say to them by ways of conviction, and therefore he has nothing to say to them by way of encouragement. Counsel shall perish from the ancients; the elders of the people, that should advise them what to do in this difficult juncture, shall be infatuated and at their wits' end. It is bad with a people when those that should be their counsellors know not how to consider within themselves, consult with one another, or counsel them. 6. Since they had animated and encouraged one another to sin, God would dispirit and dishearten them all, so that they should not be able to make head against the judgments of God that were breaking in upon them. All orders and degrees of men shall lie down by consent under the load (Eze 7:27): The king, that should inspire life into them, and the prince, that should lead them onto attack the enemy, shall mourn and be clothed with desolation; their heads and hearts shall fail, their politics and their courage; and then no wonder if the hands of the people of the land, that should fight for them, be troubled. None of the men of might shall find their hands. What can men contrive or do for themselves when God has departed from them and appears against them? All must needs be in tears, all in trouble, when God comes to judge them according to their deserts, and so make then know, to their cost, that he is the Lord, the God to whom vengeance belongs.
在本章中，以色列地即将临到的倾覆被极其具体地预言出来，且用反复出现的动人之语表达，为要尽可能借着悔改唤醒他们，使他们得以逃避。先知必须告诉他们：一、这将是最后的倾覆，是彻底的全然毁灭，要使他们归于尽头，是悲惨的结局（结7:1-6）。二、这是临近的倾覆，已经在门口（结7:7-10）。三、这是无法避免的倾覆，因为他们是因罪自己招惹来的（结7:10-15）。四、他们的力量和财富都不能成为抵挡它的保障（结7:16-19）。五、他们所倚靠的圣殿本身也要被毁（结7:20-22）。六、这将是普遍的倾覆，因为招致它的罪也是普遍的（结7:23-27）。