Chú giải chương
Ezekiel Chương 14
서론
Ezekiel 14 Introduction
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This prophecy Ezekiel 14:1-11 is a reproof of those who consult the false prophets. Some of the chief exiles come to Ezekiel as to one who has authority; but he, endowed with the genuine prophetic spirit, sees deep into their hearts, and finds the idols of self-will and unsubmissiveness set up therein. The prophet warns them that God will not be inquired of in such a spirit as this.
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Ezekiel 14:1
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以色列的眾長老——指以西結的被擄同胞中的幾位，他正是在他們中間事奉。
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Elders of Israel - Some of the fellow-exiles of Ezekiel, among whom he ministered.
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Ezekiel 14:4
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略去「來就近」一語。
按他眾多的假神——意即：我要給他的回答，必如他所事奉的偶像那樣欺哄人。比較米該雅回答亞哈的話（1 Kings 22:15）。
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Omit "that cometh."
According to the multitiude of his idols - i. e., I will give him an answer as delusive as the idols which he serves. Compare Micaiah's answer to Ahab 1 Kings 22:15.
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Ezekiel 14:5
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好叫我捉住……——意即：我要捉住他們，如同他們被自己的心欺騙、陷於網羅一般。
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That I may take ... - i. e., that I may take them, as in a snare, deceived by their own heart.
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Ezekiel 14:7
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寄居的——那些住在以色列中間、卻不屬以色列的外人，也有責任遠離偶像崇拜（Leviticus 17:10；Leviticus 20:2）。
我指著我自己——或照 Ezekiel 14:4 作「按著」我自己。凡心存偶像而來求問的，必得到他的回答：
（1）「按他眾多假神的數目」——以欺哄；
（2）「按著神的聖潔」——以刑罰。
這求問是虛偽而不真實的——但神必不用口回答，乃用手；不用言語，乃用作為；不用話語，乃用鞭責。
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The stranger - They who sojourned among Israel, though they were not of Israel, were bound to abstain from idol-worship Leviticus 17:10; Leviticus 20:2.
By myself - Or, as in Ezekiel 14:4, "according to" Myself. He who comes to inquire with a heart full of idolatry shall have his answer,
(1) "according to the multitude of his idols" - in delusion,
(2) "according to the holiness of God" - in punishment.
The inquiry was hypocritical and unreal - but God will answer not by the mouth, but by the hand, not by word but by deed, not by speech but by a scourge.
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Ezekiel 14:8
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我必使他……——或作「我必使他驚駭」（Ezekiel 32:10）；或作「使他驚愕」，以致成為表記和俗語。
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Will make him - Or, I will make him amazed Ezekiel 32:10; or, astonished, so as to be a sign and a proverb.
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Ezekiel 14:9
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我耶和華實在迷惑了那先知——這話底下藏著一個深刻的真理：惡與善一樣，都在神的掌管之下。神隨己意轉動它、運用它，藉以試驗人的真誠，從而使它最終有助於祂子民的煉淨、義人的堅固，以及他們榮耀與福樂的加增。迷惑亞哈的假先知之事（1 Kings 22）正是這原則的鮮明例證：主差遣一個惡靈去勸誘亞哈走向毀滅。猶大王國末期，假先知尤其猖獗。人心中的思想因此顯露出來，善的從惡的中間被分別出來，餘民也從近來玷污全國的罪中得到煉淨。
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I the Lord hare deceived that prophet - A deep truth lies beneath these words, namely, that evil as well as good is under God's direction. He turns it as He will, employing it to test the sincerity of men, and thus making it ultimately contribute to the purification of His people, to the confirmation of the righteous, to the increase of their glory and felicity. The case of the false prophets who deceived Ahab 1 Kings 22 is a striking representation of this principle. The Lord sends forth an evil spirit to persuade Ahab to his ruin. Toward the close of the kingdom of Judah false prophets were especially rife. The thoughts of men's hearts were revealed, the good separated from the bad, and the remnant of the people purged from the sins by which of late years the whole nation had been defiled.
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Ezekiel 14:11
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有人說：「神藉罪刑罰罪」；但最終的目的，乃是重新確立公義。
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"God," it has been said, "punishes sins by means of sins," but the end is the re-establishment of righteousness.
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Ezekiel 14:12
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Jeremiah 14、15 章與本預言有顯著的平行之處。正如別處一樣，以西結在此受命向被擄之人傳達耶利米向猶大地居民所傳的同一信息。這回答顯明了那明說或暗示之問題的性質：
（1）神能趕出一班歸祂為聖的民嗎？
（2）以徹底的荒涼刑罰他們，豈是公義的嗎？
先知回答：
（1）當一個民族敗壞到招致全國性審判的地步時，個人的敬虔只能救敬虔者本人。
（2）這民的敗壞光景必顯露無遺，以致無人會質疑神如此嚴厲對待他們的公義。
Ezekiel 14:12
或作「若有一國」——這案例先以概括的形式提出，然後以更有力的語氣直接指向耶路撒冷——「大大地悖逆我犯罪，我伸手攻擊那地，斷絕那地的糧食，使饑荒臨到那地，將人與牲畜從其中剪除；雖有這三人在其中」等。
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Jeremiah 14; 15 is a remarkable parallel to this prophecy. Here, as elsewhere, Ezekiel is commissioned to deliver to the exiles the same message which Jeremiah conveys to the inhabitants of Judaea. The answer discovers the nature of the questions which had been expressed or implied.
(1) Can God cast out a people who are holy unto Himself?
(2) Is it just to punish them with utter desolation?
The prophet answers:
(1) That when a people is so corrupt as to call down national judgment, individual piety shall save none but the individuals themselves.
(2) The corrupt condition of the people shall be made so manifest, that none will question the justice of God in dealing thus severely with them.
Ezekiel 14:12
Or, "When a land" - the case is first put in a general form, and then ism brought with increased force home to Jerusalem - "sinneth against me by trespassing grievously," and I stretch out "mine hand upon it," and break the staff of bread "thereof," and send famine "upon it and" cut off "man and beast: though these three men" etc.
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Ezekiel 14:14
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挪亞、但以理、約伯——這是三個顯著的實例：這三人因自己的正直，從臨到別人的毀滅中得救。有人覺得奇怪，但以理乃是以西結同時代人，而且尚且年輕，竟與兩位古時的賢者並列。但 Daniel 2 的記載表明，此時但以理已是極不平凡的人物（比較 Ezekiel 28:3）；引入同時代人的名字，使這例證更有力、更生動。三個名字出現的次序有一種遞進：挪亞未能救回有罪的世界，卻攜帶了妻子、兒子和兒婦出來；但以理只高舉了少數人，卻確實使三位同胞與他一同得尊榮；至於約伯，兒子女兒一個也沒有留下。
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Noah, Daniel, and Job - Three striking instances of men who, for their integrity, were delivered from the ruin which fell upon others. Some have thought it strange that Daniel, a contemporary, and still young, should have been classed with the two ancient worthies. But the account of him Daniel 2 shows, that by this time Daniel was a very remarkable man (compare Ezekiel 28:3), and the introduction of the name of a contemporary gives force and life to the illustration. There is in the order in which the names occur a kind of climax. Noah did not rescue the guilty world, but did carry forth with him his wife, sons, and sons' wives. Daniel raised only a few, but he did raise three of his countrymen with him to honor. To Job was spared neither son nor daughter.
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Ezekiel 14:22
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你們便得了安慰……——藉著對全能者作為的更真切體認。那時人們必承認這次刑罰既不可避免，又完全公義。
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Ye shall be comforted ... - By a truer estimate of the dispensations of the Almighty. This visitation will be recognized as inevitable and just.
這段預言（Ezekiel 14:1-11）是對那些求問假先知之人的斥責。幾位被擄者中的首領來見以西結，如同來見一個有權威的人；但他既受了真先知的靈，便能洞察他們的心底，發現其中立著任性与不順服的偶像。先知警告他們：以這樣的心態，神必不受人的求問。