Chú giải chương
Ezekiel Chương 18
1
Eze 18:1-32.
简体中文
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Eze 18:1-32.
THE PARABLE OF THE SOUR GRAPES REPROVED.
Vindication of God's moral government as to His retributive righteousness from the Jewish imputation of injustice, as if they were suffering, not for their own sin, but for that of their fathers. As in the seventeenth chapter he foretold Messiah's happy reign in Jerusalem, so now he warns them that its blessings can be theirs only upon their individually turning to righteousness.
2
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简体中文
2. 父亲……吃了酸葡萄，……儿子的牙……酸倒了——他们对神公义的不信诋毁已司空见惯，以至成了谚语的形式。亚当吃禁果的罪报应在他后裔身上，这似乎启发了这一特殊形式；耶利米也曾提及
(Jer 31:29)；
并在
La 5:7
中加以解释：“我们列祖犯罪，而不在了；我们担当了他们的罪孽。”他们所说的“儿子”是指他们自己，仿佛他们是无辜的，其实远非如此。自玛拿西恶王执政以来所实现的部分改革，尤其是在迦巴鲁被掳之民中间的改革，是他们如此想的根据；然而这改良只是表面的，反倒助长了他们自以为义的心，于是他们到处寻找灾难的原因，唯独不在自己身上寻找；正如现代犹太人把他们如今的分散归咎于他们祖宗的罪，而非自己的罪。把本属于自己的罪责推到别人身上、并控告神的公义，这是败坏本性普遍的记号。参较
Ge 3:12——
亚当把自己犯罪的责任推给夏娃，甚至推给神：“你所赐给我、与我同居的女人，她把那树上的果子给我，我就吃了。”
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2. fathers . . . eaten sour grapes, . . . children's teeth . . . set on edge--Their unbelieving calumnies on God's justice had become so common as to have assumed a proverbial form. The sin of Adam in eating the forbidden fruit, visited on his posterity, seems to have suggested the peculiar form; noticed also by Jeremiah
(Jer 31:29);
and explained in
La 5:7,
"Our fathers have sinned, and are not; and we have borne their iniquities." They mean by "the children" themselves, as though they were innocent, whereas they were far from being so. The partial reformation effected since Manasseh's wicked reign, especially among the exiles at Chebar, was their ground for thinking so; but the improvement was only superficial and only fostered their self-righteous spirit, which sought anywhere but in themselves the cause of their calamities; just as the modern Jews attribute their present dispersion, not to their own sins, but to those of their forefathers. It is a universal mark of corrupt nature to lay the blame, which belongs to ourselves, on others and to arraign the justice of God. Compare
Ge 3:12,
where Adam transfers the blame of his sin to Eve, and even to God, "The woman whom thou gavest to be with me, she gave me of the tree, and I did eat."
3
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3. 你们不再有用这俗语的因由——因为我要让全世界借着事实看到：你们并不像自己所幻想的那样是义人，而是恶人；你们所受的，不过是你们罪孽当受的刑罚；唯有蒙拣选的公义余民才能逃脱。
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3. ye shall not have occasion any more to use this proverb--because I will let it be seen by the whole world in the very fact that you are not righteous, as ye fancy yourselves, but wicked, and that you suffer only the just penalty of your guilt; while the elect righteous remnant alone escapes.
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4. 一切灵魂都是我的——因此我可以随意对待一切，因他们都是我所造的
(Jer 18:6)。
作为一切受造之物共同的创造主，除了按着人的行为、根据公平的原则之外，我没有任何理由偏待人——罚一些人、救另一些人
(Ge 18:25)。
“犯罪的他必死亡。”罪从父及子而降的咒诅，预设了儿子也有分的罪责；儿子天然倾向于随从父亲的罪，因此他也有分于父亲的刑罚：故此
Ex 20:5
和 Jer 15:4
所涉及的神治理的原则，是合理的。因此，（如此处的犹太人这些）儿子们不能抱怨自己被神不公义地苦待
(La 5:7)；
因为他们补满了他们列祖的罪
(Mt 23:32, 34-36)。
同一位“将列祖的罪孽报应在他们后人怀中”的神，紧接着也被描绘为“照各人所行的报应他”
(Jer 32:18, 19)。
在同一律法
(Ex 20:5)——
“追讨列祖的罪，自父及子，直到三四代”（此处加上解释，“恨我的”，即恨神的儿女，与他们的列祖一样：前者极可能随从父母，罪以累积之力从父母传给儿女）——之中，我们又见
(De 24:16)，
“不可因子杀父，也不可因父杀子；各人要因自己的罪被处死。”婴儿所遗传的罪责
(Ro 5:14)
是可畏的事实，却由基督的赎罪所对付；但此处所论的是成年人。无论什么刑罚因与列祖之罪的关联而临到群体，悔改的个别成年人必得逃脱
(2Ki 23:25, 26)。
这不是什么新事，如有人对本段的误解那样；始终都是神的原则——只刑罚有罪的人，不因列祖的罪连累无辜。神在此并非更改祂治理的原则，而是仅要将其显明给各人，使犹太人不再将自己当负的罪责推给神和他们的列祖。
犯罪的灵魂，他必死亡——而且唯独他
(Ro 6:23)；
不连累无辜。
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4. all souls are mine--Therefore I can deal with all, being My own creation, as I please
(Jer 18:6).
As the Creator of all alike I can have no reason, but the principle of equity, according to men's works, to make any difference, so as to punish some, and to save others
(Ge 18:25).
"The soul that sinneth it shall die." The curse descending from father to son assumes guilt shared in by the son; there is a natural tendency in the child to follow the sin of his father, and so he shares in the father's punishment: hence the principles of God's government, involved in
Ex 20:5 and Jer 15:4,
are justified. The sons, therefore (as the Jews here), cannot complain of being unjustly afflicted by God
(La 5:7);
for they filled up the guilt of their fathers
(Mt 23:32, 34-36).
The same God who "recompenses the iniquity of the fathers into the bosom of their children," is immediately after set forth as "giving to every man according to his ways"
(Jer 32:18, 19).
In the same law
(Ex 20:5)
which "visited the iniquities of the fathers upon the children unto the third and fourth generation" (where the explanation is added, "of them that hate me," that is, the children hating God, as well as their fathers: the former being too likely to follow their parents, sin going down with cumulative force from parent to child), we find
(De 24:16),
"the fathers shall not be put to death for the children, neither the children for the fathers: every man shall be put to death for his own sin." The inherited guilt of sin in infants
(Ro 5:14)
is an awful fact, but one met by the atonement of Christ; but it is of adults that he speaks here. Whatever penalties fall on communities for connection with sins of their fathers, individual adults who repent shall escape
(2Ki 23:25, 26).
This was no new thing, as some misinterpret the passage here; it had been always God's principle to punish only the guilty, and not also the innocent, for the sins of their fathers. God does not here change the principle of His administration, but is merely about to manifest it so personally to each that the Jews should no longer throw on God and on their fathers the blame which was their own.
soul that sinneth, it shall die--and it alone
(Ro 6:23);
not also the innocent.
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5. 此处开始以一系列假设的个案来说明神的不偏不倚。第一个个案在
Eze 18:5-9
中给出，是义人。所选取的优点是针对当时盛行的罪，这样的人远离这些罪；因此省略了某些义行的特征——在不同的情况下，这些本会 desirable 地被列举出来。每个时代都有自己易于陷入的试探，而义人必以防范他那时代特有的、内里和外在的玷污为特征。
公平……合法……正直——即律法第二块版上的本分，这些本分流露自对神的敬畏。敬虔是一切慈爱的根；将各人所当得的归给他——无论是邻舍还是神。
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5. Here begins the illustration of God's impartiality in a series of supposed cases. The first case is given in
Eze 18:5-9,
the just man. The excellencies are selected in reference to the prevailing sins of the age, from which such a one stood aloof; hence arises the omission of some features of righteousness, which, under different circumstances, would have been desirable to be enumerated. Each age has its own besetting temptations, and the just man will be distinguished by his guarding against the peculiar defilements, inward and outward, of his age.
just . . . lawful . . . right--the duties of the second table of the law, which flow from the fear of God. Piety is the root of all charity; to render to each his own, as well to our neighbor, as to God.
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6. 没有在……山上吃——即在筑有祭坛的高处。这是双重的罪：一是在圣殿以外献祭，而惟有圣殿才是神所认可献祭之处
(De 12:13, 14)；
二是所献的不是耶和华，而是偶像。“吃”指与祭物相关的宴席（见
Ex 32:6; De 32:38; Jud 9:27; 1Co 8:4, 10; 10:7)。
举……眼向——即敬拜而举目
(Ps 121:1)。
迷信之人被比作淫妇；他们的眼目急切追随属灵的淫欲。义人不但避开属灵淫欲的行为，连属灵淫欲的一眼也不看
(Job 31:1; Mt 5:28)。
以色列的……偶像——不仅是外邦的偶像，甚至是以色列的偶像。他本国同胞的习俗不能使他偏离正道。
玷污了……邻舍的妻——他不仅远避属灵的淫乱，也远避肉体的淫乱（比较
1Co 6:18)。
也不亲近……月经的妇人——据说大麻风与象皮病便是此种交合的结果[JEROME]。即便对妻子也当守贞
(Le 18:19; 20:18)。
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6. not eaten upon . . . mountains--the high places, where altars were reared. A double sin: sacrificing elsewhere than at the temple, where only God sanctioned sacrifice
(De 12:13, 14);
and this to idols instead of to Jehovah. "Eaten" refers to the feasts which were connected with the sacrifices (see
Ex 32:6; De 32:38; Jud 9:27; 1Co 8:4, 10; 10:7).
lifted . . . eyes to--namely, in adoration
(Ps 121:1).
The superstitious are compared to harlots; their eyes go eagerly after spiritual lusts. The righteous man not merely refrains from the act, but from the glance of spiritual lust
(Job 31:1; Mt 5:28).
idols of . . . Israel--not merely those of the Gentiles, but even those of Israel. The fashions of his countrymen could not lead him astray.
defiled . . . neighbour's wife--Not only does he shrink from spiritual, but also from carnal, adultery (compare
1Co 6:18).
neither . . . menstruous woman--Leprosy and elephantiasis were said to be the fruit of such a connection [JEROME]. Chastity is to be observed even towards one's own wife
(Le 18:19; 20:18).
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7. 归还……当头——即穷人债务人绝对所需之物；如他的衣裳，债主必须在日落之前归还
(Ex 22:26, 27)，
又如他的磨石，那是他预备食物所需
(De 24:6, 10-13)。
给……饥饿的人……食物……遮盖……赤身——
(Isa 58:7; Mt 25:35, 36)。
公义的义务之后是仁爱的义务。仅止于不向邻舍行恶还不够，我们还当向他行善。人所拥有的饼，虽是“他的”，却赐给他，不是让他自留，乃是要他与缺乏的人分享。
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7. restored . . . pledge--that which the poor debtor absolutely needed; as his raiment, which the creditor was bound to restore before sunset
(Ex 22:26, 27),
and his millstone, which was needed for preparing his food
(De 24:6, 10-13).
bread to . . . hungry . . . covered . . . naked--
(Isa 58:7; Mt 25:35, 36).
After duties of justice come those of benevolence. It is not enough to refrain from doing a wrong to our neighbor, we must also do him good. The bread owned by a man, though "his," is given to him, not to keep to himself, but to impart to the needy.
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8. 利息（usury）——直译作“咬”。律法禁止犹太人向弟兄取利，却容许他向外邦人取利
(Ex 22:25; De 23:19, 20; Ne 5:7; Ps 15:5)。
律法的字句局限于犹太政体，今日不再有约束力；事实上，取利的原则在当时既已因外邦人之例而被认可。律法的精意仍约束我们：不可趁邻舍的急需以自肥，对穷乏之人当满足于适度的利息，甚至无息。
利息（increase）——指其他种类财富的情形；而“利息（usury）”指金钱
(Le 25:36)。
*缩回……手，*等——在他有良机、可找借口在邻舍受损的前提下促进自己利益之处，他却勒住自己的手，不随自私所驱。
判断——即公义。
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8. usury--literally, "biting." The law forbade the Jew to take interest from brethren but permitted him to do so from a foreigner
(Ex 22:25; De 23:19, 20; Ne 5:7; Ps 15:5).
The letter of the law was restricted to the Jewish polity, and is not binding now; and indeed the principle of taking interest was even then sanctioned, by its being allowed in the case of a foreigner. The spirit of the law still binds us, that we are not to take advantage of our neighbor's necessities to enrich ourselves, but be satisfied with moderate, or even no, interest, in the case of the needy.
increase--in the case of other kinds of wealth; as "usury" refers to money
(Le 25:36).
withdrawn . . . hand, &c.--Where he has the opportunity and might find a plausible plea for promoting his own gain at the cost of a wrong to his neighbor, he keeps back his hand from what selfishness prompts.
judgment--justice.
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9. 真正（truly）——以诚实。
必定存活——直译作“活在生命中”。今世亨通，来世更甚
(Pr 3:1, 2; Am 5:4)。
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9. truly--with integrity.
surely live--literally, "live in life." Prosper in this life, but still more in the life to come
(Pr 3:1, 2; Am 5:4).
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10-13. 第二种情形是敬虔父亲的不敬虔儿子。他敬虔的家世不但不能开脱，反而加重他的罪。
强盗（robber）——直译作“破坏者”，即突破一切义的约束。
对任何人行同样的事——*希伯来文（Hebrew）*与平行经文
(Eze 18:18)
要求译作“对他的弟兄行这些事中的任何一件”，即
Eze 18:11
等等所列之事[MAURER]。
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10-13. The second case is that of an impious son of a pious father. His pious parentage, so far from excusing, aggravates his guilt.
robber--or literally, "a breaker," namely, through all constraints of right.
doeth the like to any one--The Hebrew and the parallel
(Eze 18:18)
require us to translate rather, "doeth to his brother any of these things," namely, the things which follow in
Eze 18:11,
&c. [MAURER].
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11. 那些本分——即他父亲所行的
(Eze 18:5, 9)。
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11. those duties--which his father did
(Eze 18:5, 9).
12
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12. 压迫贫穷人——加重他的压迫之罪，因所行是针对穷人；而在
Eze 18:7
只简单地说“压迫任何人”。
可憎的（abomination）——单数，指
Eze 18:6
末所提那特定的一件。
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12. oppressed the poor--an aggravation to his oppressions, that they were practised against the poor; whereas in
Eze 18:7
the expression is simply "oppressed any."
abomination--singular number referring to the particular one mentioned at the end of
Eze 18:6.
13
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13. 他岂能……存活吗？——因他父亲的功劳；与“因他父亲的罪孽而死”
(Eze 18:17)
形成对比。
他的血必归到他身上——他流血之死的原因在他自己；神无可指责，反在刑罚他之事上得称为义。
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13. shall he . . . live?--because of the merits of his father; answering, by contrast, to "die for the iniquity of his father"
(Eze 18:17).
his blood shall be upon him--The cause of his bloody death shall rest with himself; God is not to blame, but is vindicated as just in punishing him.
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14-18. 第三种情形：一个儿子不行在不义父亲的脚步中，而行在神的道上；例如 Josiah，是有罪的 Amon 的敬虔之子；Hezekiah 是 Ahaz 的儿子
(2Ki 16:1-20; 18:1-37; 21:1-22:20)。
看见……考虑——两个动词在*希伯来文（Hebrew）*中同一字，“看见……也看见”。重复暗示所需的留心观察，使儿子不被父亲的坏榜样所误导；因儿子们通常看不见父母的罪，甚至模仿它们，以为是美德。
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14-18. The third case: a son who walks not in the steps of an unrighteous father, but in the ways of God; for example, Josiah, the pious son of guilty Amon; Hezekiah, of Ahaz
(2Ki 16:1-20; 18:1-37; 21:1-22:20).
seeth . . . and considereth--The same Hebrew stands for both verbs, "seeth . . . yea, seeth." The repetition implies the attentive observation needed, in order that the son may not be led astray by his father's bad example; as sons generally are blind to parents sins, and even imitate them as if they were virtues.
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17. 缩手不害贫寒人——即当有机会可以不受惩罚地欺压穷人时，克制而不欺压。
Eze 16:49
中此语的意义不同，是指救济穷人，这似乎启发了 FAIRBAIRN 所采用的读法，但希伯来文并不支持，作“没有将手转离”等等。但
Eze 20:22
所用此语的意义与此处英文译本略同，即克制不加伤害。
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17. taken off his hand from the poor--that is, abstained from oppressing the poor, when he had the opportunity of doing so with impunity.The different sense of the phrase in
Eze 16:49,
in reference to relieving the poor, seems to have suggested the reading followed by FAIRBAIRN, but not sanctioned by the Hebrew, "hath not turned his hand from," &c. But
Eze 20:22
uses the phrase in a somewhat similar sense to English Version here, abstained from hurting.
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19. 这里犹太人反对先知的话，而在他们的反对中，似乎谋求延续他们原先所抱怨的那件事。故此当译作：“儿子为何不担当父亲的罪孽呢？”如今对他们而言，想到儿子可能会因父亲的过错受苦，似乎是一种安慰；因为将自己视为无辜、为别人的罪受苦，能抚慰他们的自爱，并为他们目前不愿弃之改过的生活方式辩护。以西结在回答中重申：各人要照自己的行为受报 [FAIRBAIRN]。 但 GROTIUS 支持英文译本，其中犹太人反驳先知：“（你为何如此说）儿子为何不（往往如我们的情形，虽是无辜）担当（即为……受苦）他父亲的罪孽呢？”以西结回答：并非如你们所说，而是如我奉神的名所说：“儿子若行了”等等。 英文译本比 FAIRBAIRN 的译法更为简单。
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19. Here the Jews object to the prophet's word and in their objection seem to seek a continuance of that very thing which they had originally made a matter of complaint. Therefore translate, "Wherefore doth not the son bear the iniquity of his father?" It now would seem a consolation to them to think the son might suffer for his father's misdeeds; for it would soothe their self-love to regard themselves as innocent sufferers for the guilt of others and would justify them in their present course of life, which they did not choose to abandon for a better. In reply, Ezekiel reiterates the truth of each being dealt with according to his own merits [FAIRBAIRN]. But GROTIUS supports English Version, wherein the Jews contradict the prophet, "Why (sayest thou so) doth not the son (often, as in our case, though innocent) bear (that is, suffer for) the iniquity of their father?" Ezekiel replies, It is not as you say, but as I in the name of God say: "When the son hath done," &c. English Version is simpler than that of FAIRBAIRN.
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20. 儿子必不担当……父亲的罪孽——
(De 24:16; 2Ki 14:6)。
义……恶——即义的赏赐……恶的刑罚。“义”的使用，并非以为有人绝对为义；而是指那些因基督的缘故得着归算之义的人，虽然在旧约之下他们自己并不明白被视为义的根据，却真诚地照神所命定的方式寻求，按他们当时所明白的寻求。
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20. son shall not bear . . . iniquity of . . . father--
(De 24:16; 2Ki 14:6).
righteousness . . . wickedness--that is, the reward for righteousness . . . the punishment of wickedness. "Righteousness" is not used as if any were absolutely righteous; but, of such as have it imputed to them for Christ's sake, though not under the Old Testament themselves understanding the ground on which they were regarded as righteous, but sincerely seeking after it in the way of God's appointment, so far as they then understood this way.
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21-24. 最后两种情形，显明神的公平：（1）悔改的罪人按他新的顺服受报，不按他从前的罪。（2）义人若从义转去犯罪，必因后者受罚，他从前的义对他无益。
他必定存活——绝望驱人走向顽梗的放肆；故此神借赐下盼望来吸引人悔改 [CALVIN]。
对威吓顽梗罪人往往刚硬， 裹足于己罪中，预备抵挡风暴， 但当怜悯较柔和的光辉照耀， 他便融化，丢下沉重的外衣。
到此为止，所论的都是与另一世代相较、由好变坏或由坏变好的情形。此处则是同一个人身上这样的改变。这事因切实关乎此处所涉及之人，故适当地放在末后。神不但不把别人的罪归在人身上，他们若从罪转向义，祂甚至不因他们自己的罪而刑罚他们；但他们若从义转向罪，按公义而言，他们当料到从前的善行不能弥补后来的罪
(Heb 10:38, 39; 2Pe 2:20-22)。
被掳到巴比伦（Babylon）给那些若在犹大（Judea）律法得以执行时便会招致死刑的罪，留出了悔改的时节；如此便为福音预备了道路 [GROTIUS]。
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21-24. Two last cases, showing the equity of God: (1) The penitent sinner is dealt with according to his new obedience, not according to his former sins. (2) The righteous man who turns from righteousness to sin shall be punished for the latter, and his former righteousness will be of no avail to him.
he shall surely live--Despair drives men into hardened recklessness; God therefore allures men to repentance by holding out hope [CALVIN].
To threats the stubborn sinner oft is hard,
Wrapt in his crimes, against the storm prepared,
But when the milder beams of mercy play,
He melts, and throws the cumbrous cloak away.
Hitherto the cases had been of a change from bad to good, or vice versa, in one generation compared with another. Here it is such a change in one and the same individual. This, as practically affecting the persons here addressed, is properly put last. So far from God laying on men the penalty of others' sins, He will not even punish them for their own, if they turn from sin to righteousness; but if they turn from righteousness to sin, they must expect in justice that their former goodness will not atone for subsequent sin
(Heb 10:38, 39; 2Pe 2:20-22).
The exile in Babylon gave a season for repentance of those sins which would have brought death on the perpetrator in Judea while the law could be enforced; so it prepared the way for the Gospel [GROTIUS].
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22. 在于他所行的义……他必定存活——“在”其中，而非“因”其中，仿佛它能赎他从前的罪；而是“在他所行的义中”他必存活，作为他已借着那将要来的弥赛亚之功绩蒙神悦纳的证据。福音为我们澄清了许多这样的经文
(1Pe 1:12)，
这些经文在当时只是隐约地被人明白，然而人仍有足以得救的光。
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22. in his righteousness . . . he shah live--in it, not for it, as if that atoned for his former sins; but "in his righteousness" he shall live, as the evidence of his being already in favor with God through the merit of Messiah, who was to come. The Gospel clears up for us many such passages
(1Pe 1:12),
which were dimly understood at the time, while men, however, had light enough for salvation.
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23.
(1Ti 2:4; 2Pe 3:9)。
人若灭亡，是因为他们不肯到主这里来得救；并非主不愿意救他们
(Joh 5:40)。 他们践踏的不仅是公义，更是怜悯；当连怜悯也与他们为敌之时，他们还有什么指望呢？
(Heb 10:26-29)。
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23.
(1Ti 2:4; 2Pe 3:9).
If men perish, it is because they will not come to the Lord for salvation; not that the Lord is not willing to save them
(Joh 5:40).
They trample on not merely justice, but mercy; what farther hope can there be for them, when even mercy is against them?
(Heb 10:26-29).
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24. 义人——指表面上如此的人；如
Mt 9:13，
“我来本不是召义人”，等等，即那些自以为义的人。唯有靠着神的恩典恒忍到底的，才是真正的圣徒
(Mt 24:13; 1Co 10:12; Joh 10:28, 29)。
转离……义——彻底的背叛；不像敬虔之人因软弱或疏忽而偶有的过犯，那些过犯他们日后必懊悔改正。
不被记念——不被算入以拯救他们。
他所犯的罪——彻底的背叛。
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24. righteous--one apparently such; as in
Mt 9:13,
"I came not to call the righteous," &c., that is, those who fancy themselves righteous. Those alone are true saints who by the grace of God persevere
(Mt 24:13; 1Co 10:12; Joh 10:28, 29).
turneth away from . . . righteousness--an utter apostasy; not like the exceptional offenses of the godly through infirmity or heedlessness, which they afterwards mourn over and repent of.
not be mentioned--not be taken into account so as to save them.
his trespass--utter apostasy.
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25. 他们说“主的道不公平”的理由，是神以不同的方式对待不同的人。但实际上不公平的是他们的道，因他们活在罪中，却期望被当作义人来对待。神的道始终如一地照各人所当得的对待不同的人。
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25. Their plea for saying, "The way of the Lord is not equal," was that God treated different classes in a different way. But it was really their way that was unequal, since living in sin they expected to be dealt with as if they were righteous. God's way was invariably to deal with different men according to their deserts.
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26-28. 最后两例以相反的次序重复。神对其治理原则的郑重宣告，除了简述之外无需更多证明。
在其中——即在实际的罪中，这些罪正是刚提到的“罪孽”原则的彰显。
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26-28. The two last instances repeated in inverse order. God's emphatic statement of His principle of government needs no further proof than the simple statement of it.
in them--in the actual sins, which are the manifestations of the principle of "iniquity," mentioned just before.
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27. 他必定救自己的命——即他悔改之时必得着拯救。
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27. he shall save his soul--that is, he shall have it saved upon his repentance.
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28. 思想——悔改的第一步；因不敬虔之人既不思想神，也不思想自己
(De 32:29; Ps 119:59, 60; Lu 15:17, 18)。
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28. considereth--the first step to repentance; for the ungodly do not consider either God or themselves
(De 32:29; Ps 119:59, 60; Lu 15:17, 18).
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29. 虽然神的公义如此明显地彰显，罪人仍然反对它，因为他们不愿看见
(Mic 2:7; Mt 11:18, 19)。
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29. Though God's justice is so plainly manifested, sinners still object to it because they do not wish to see it
(Mic 2:7; Mt 11:18, 19).
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30-32. 既然神要“照他们所行的”审判他们
(Pr 1:31)， 他们唯一的指望便是“悔改”；而这指望是确定的，因神不愿在忿怒中审判他们，而是恩慈地愿意他们悔改得救。
我必按……审判你们——虽你们强辩，但我是你们的审判者，我宣告如此，并要按我的旨意审判你们，这便是充分的回答；那时你们的强辩必止息。
悔改——内在的归正
(Re 2:5)。
希伯来文有谐音双关：“转回与归回”。
回转等——悔改的外在果子。非如边注所言“使别人转回”；因平行句
(Eze 18:31)
是“将你们一切的过犯从你们身上除掉”。然而，希伯来文中动词后省略宾语，也许暗示两者都包括：既回转自己，又回转你们所能影响的人。
从一切的……过犯——并非说信徒完全；而是他们真诚地追求完全，以致不再习惯性且故意地与任何罪相安
(1Jo 3:6-9)：
作了……绊倒——直译作“网罗”，将你们缠住在毁灭之中。
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30-32. As God is to judge them "according to their ways"
(Pr 1:31),
their only hope is to "repent"; and this is a sure hope, for God takes no delight in judging them in wrath, but graciously desires their salvation on repentance.
I will judge you--Though ye cavil, it is a sufficient answer that I, your Judge, declare it so, and will judge you according to My will; and then your cavils must end.
Repent--inward conversion
(Re 2:5).
In the Hebrew there is a play of like sounds, "Turn ye and return."
turn yourselves, &c.--the outward fruits of repentance. Not as the Margin, "turn others"; for the parallel clause
(Eze 18:31)
is, "cast away from you all your transgressions." Perhaps, however, the omission of the object after the verb in the Hebrew implies that both are included: Turn alike yourselves and all whom you can influence.
from all . . . transgressions--not as if believers are perfect; but they sincerely aim at perfection, so as to be habitually and wilfully on terms with no sin
(1Jo 3:6-9):
your ruin--literally, "your snare," entangling you in ruin.
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31. 将……从你们中间除掉——因为你们受恶的根源在于你们自己；你们脱逃的唯一途径是与神和好
(Eph 4:22, 23)。
为自己造一个新心——这并非说明人能做什么，而是说明人当做什么：神对我们有何要求。唯独神能为我们造新心
(Eze 11:19; 36:26, 27)。
命令人去做他自己无力去做的事，目的在于驱使他（不像犹太人那样将责任推诿于别处，而不归咎自己）认识到自己的全然无助，进而寻求神的圣灵
(Ps 51:11, 12)。
如此，外在的劝勉犹如神用以赐下恩典的器官或工具。故此我们可以与奥古斯丁（AUGUSTINE）同说：“求你赐下你所要求的，（然后）你才可随意要求。”我们的力量（其本身即软弱）只要祂赐下供应，便足以应付祂所要求的一切[CALVIN]。
灵——指悟性：正如“心”指意志与情感。树根未改，果子便不能好。
你们为何死亡呢——即将灭亡归咎于你们自己。神的旨意向我们是隐秘的；对我们而言，知道祂邀请众人、并不拒绝一切寻求祂的人，便已足够。
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31. Cast away from you--for the cause of your evil rests with yourselves; your sole way of escape is to be reconciled to God
(Eph 4:22, 23).
make you a new heart--This shows, not what men can do, but what they ought to do: what God requires of us. God alone can make us a new heart
(Eze 11:19; 36:26, 27).
The command to do what men cannot themselves do is designed to drive them (instead of laying the blame, as the Jews did, elsewhere rather than on themselves) to feel their own helplessness, and to seek God's Holy Spirit
(Ps 51:11, 12).
Thus the outward exhortation is, as it were, the organ or instrument which God uses for conferring grace. So we may say with AUGUSTINE, "Give what thou requirest, and (then) require what thou wilt." Our strength (which is weakness in itself) shall suffice for whatever He exacts, if only He gives the supply [CALVIN].
spirit--the understanding: as the "heart" means the will and affections. The root must be changed before the fruit can be good.
why will ye die--bring on your own selves your ruin. God's decrees are secret to us; it is enough for us that He invites all, and will reject none that seek Him.
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32.
(La 3:33; 2Pe 3:9)。
神“不轻易发怒”；刑罚是“祂奇异的工作”
(Isa 28:21)。
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32.
(La 3:33; 2Pe 3:9).
God is "slow to anger"; punishment is "His strange work"
(Isa 28:21).
Eze 18:1-32。
责备“酸葡萄”的比喻。
为神的道德治理中报应性的公义辩护，以驳斥犹太人控告神不公——仿佛他们受苦不是因自己的罪，而是因祖宗的罪。正如他在第十七章预言了弥赛亚在耶路撒冷的蒙福之治，如今他警告他们：那福分只有在他们各人归向义时，才能成为他们的分。