圣经注释书

先知如今已结束了他奉神的名如同审判官一样所巡回的行程，去审问并判决定罪那些邻国；他既已与他们了结，在前八章中向他们全都宣读了厄运，现在就回到他本国的子民这里，并领受进一步的指示，知道当向他们说什么。一、他必须让他们知道，他在他们中间作为先知是处于什么职分，他就是个守望者，并从神那里领受了关乎他们的托付，为此他要交账（结33:1-9）。这些内容我们先前已有（结3:17等）。二、他必须让他们知道他们与神之间处于怎样的光景——他们正在受审，正在受考察；若恶人悔改，就必不灭亡；若义人背道，就必灭亡（结33:10-20）。三、这里有一则特别的信息，传给那些仍留在以色列地、并且（这事甚为奇怪）在那里安然自恃、深信自己能再次在那里扎根的人，要告诉他们，他们的指望终必落空，因为他们仍旧怙恶不悛（结33:21-29）。四、这里对那些亲自来听以西结讲道、却对所宣称的敬虔并不真诚的人，加以责备（结33:30-33）。

以西结既重新受命担任先知职分，便承担起他的新任务：鼓励同胞盼望蒙赦免与复兴。Ezekiel 33:1-20 是这第三组预言的引言。这是最后一部分（Ezekiel 33-48）的开始。

The prophet, after having addressed several other nations, returns now to his own; previously to which he is told, as on a former occasion, the duty of a watchman, the salvation or ruin of whose soul depends on the manner in which he discharges it. An awful passage indeed; full of important instruction both to such as speak, and to such as hear, the word of God, Ezekiel 33:1-9. The prophet is then directed what answer to make to the cavils of infidelity and impiety; and to vindicate the equity of the Divine government by declaring the general terms of acceptance with God to be (as told before, chap. 18) without respect of persons; so that the ruin of the finally impenitent must be entirely owing to themselves, Ezekiel 33:10-20. The prophet receives the news of the destruction of Jerusalem by the Chaldeans, about a year and four months after it happened, according to the opinion of some, who have been led to this conjecture by the date given to this prophecy in the twenty-first verse, as it stands in our common Version: but some of the manuscripts of this prophet consulted by Dr. Kennicott have in this place the Eleventh year, which is probably the genuine reading. To check the vain confidence of those who expected to hold out by possessing themselves of its other fastnesses, the utter desolation of all Judea is foretold, Ezekiel 33:21-29. Ezekiel is informed that among those that attended his instructions were a great number of hypocrites, against whom he delivers a most awful message. When the Lord is destroying these hypocrites, then shall they know that there hath been a prophet among them, Ezekiel 33:30-33.

INTRODUCTION TO Ezekiel 33

This chapter treats of the prophet's duty, and the people's sins; contains a vindication of the justice of God; a threatening of destruction to those who remained in the land after the taking of the city; and a detection of the hypocrisy of the prophet's hearers. The duty of a watchman in general is declared, Ezekiel 33:1, an application of this to the prophet, Ezekiel 33:7, the sum of whose business is to warn the wicked man of his wickedness; and the consequence of doing, or not doing it, is expressed, Ezekiel 33:8, an objection of the people, and the prophet's answer to it, Ezekiel 33:10, who is bid to acquaint them, that a righteous man trusting to his righteousness, and sinning, should not live; and that a sinner repenting of his sins should not die, Ezekiel 33:12, the people's charge of inequality in the ways of God is retorted upon them, and removed from the Lord, and proved against them, Ezekiel 33:17, then follows a prophecy, delivered out after the news was brought of the taking of the city, threatening with ruin those that remained in the land, confident of safety, and that for their sins, which are particularly enumerated, Ezekiel 33:21, and the chapter is closed with a discovery of the hypocrisy of those that attended the prophet's ministry, Ezekiel 33:30.

XXXIII.

This chapter consists of two communications (Ezekiel 33:1-33). The first of them is without date, but at least a very probable conjecture may be formed of the time when it was uttered. In Ezekiel 33:21-22, it is said that Ezekiel was informed in the morning by a fugitive from Jerusalem of the destruction of the city, and in accordance with the promise of Ezekiel 24:27, his “mouth was opened, and I was no more dumb.” But it is added in Ezekiel 33:22 that “the hand of the Lord was upon me in the evening, afore he that was escaped came.” It is clear, then, that Ezekiel uttered some prophecy on the evening before that recorded in the latter part of the chapter, while there is none bearing such a date. The prophecy of the earlier part is, however, just such an one as might be expected at that time; for it is a renewal of the charge to him in his work on entering afresh on his prophetic activity towards Israel. There can, therefore, be no reasonable doubt that this is the prophecy of the evening before he received the official tidings of the fall of Jerusalem, and is placed, like all his other prophecies (except those against foreign nations), in its proper chronological order.

The prophecy itself is an amplification of the charge given in Ezekiel 3:16-21, but also with constant reference to Ezekiel 18.

Second Section. Ch. 33–39. Prophecies of Israel’s Restoration and Eternal Peace

Only one date appears in connexion with these prophecies, that in Ezekiel 33:21. Though this date does not stand at the beginning of ch. 33 seq., it may be held to indicate the time generally to which the whole seven chapters are to be assigned. There is something suspicious, however, in the date of the arrival of the fugitives—fifth day of tenth month of twelfth year—nearly, a year and a half after the fall of the city. The Syr. read or suggested eleventh year, which would leave about six months for the news of the city’s fall to be carried by messengers to the exiles in Babylon, and this date is now very generally accepted. The various chapters may not all belong to the same period. The dates throughout the book are little else than rubrics of a very general kind, under which, in default of more precise details, a number of discourses, extending over considerable periods, have been grouped. The occupation of part of the country by Edom (35:36) would not take place just close upon the fall of the kingdom; and perhaps the state of despondency of the people and their sense of sinfulness (Ezekiel 33:10) was one which the fall of the country and the confirmation of the predictions of the prophet took some time to create in their minds. The precise dates are of little consequence, it is the general situation alone that is important. The fall of the city is presupposed (Ezekiel 33:21), the overthrow of the royal house (Ezekiel 34), the extinction of the nationality (Ezekiel 37), the dispersion of the people among all nations (Ezekiel 36:16 seq.), the occupation of part of the country by Edom and the neighbouring tribes (35; cf. Jeremiah 41), and the complete prostration of men’s minds under their calamities and the unbearable burden of the sin that had occasioned judgments so unparalleled (Lamentations 1:12; Lamentations 2:13; Lamentations 2:20, &c.). Only the prophet stood erect, while all others were overwhelmed in despair. The greatness of the blow had stunned them, and, as the prophet had foreshewn (Ezekiel 24:23), a stupor had fallen on them. Yet the Lord had not made a full end of Israel. The old era was closed, but a new era was about to open, and a new Israel about to arise. It is of this new era that the prophet has now to speak, and of the hopes of the new Israel and of the conditions of being embraced in it. It is in these chapters that the prophet’s contributions to Old Testament theology are chiefly to be found. The passage contains these general conceptions:—

First, ch. 33. The function of the prophet in preparation for the new age. It is to awaken the moral mind, to create the sense of individual worth and responsibility, and to shew that the conditions of belonging to the new Israel are moral only. This chapter defines the place of the individual human mind, and its duties; the following chapters describe rather the divine operations in bringing in the new and perfect kingdom of the Lord.

Second, ch. 34. The royal house, the shepherds of the people, had destroyed alike themselves and the flock (17, Ezekiel 19:14). The Lord himself will take in hand the gathering of his scattered sheep together, and the feeding of them henceforth; he will appoint his servant David to lead them.

Third, ch. 35–6. The land, the mountains of Israel, usurped by aliens, shall be rescued from their grasp and given again to the people as of old. The reproach of barrenness shall no longer cleave to it; the mountains of Israel shall shoot forth their branches and yield their fruit to the people, and man and beast shall be multiplied.

Fourth, ch. 37. The nation is dead and its bones bleached, but there shall be a resurrection of the dead people and a restoration of them to their own land. Two kingdoms shall no more exist there, but the Lord’s people shall be one, and his servant David shall be prince over them for ever.

Fifth, ch. 38–9. The peace of his people shall be perpetual. The Lord shall be their everlasting defence. When the armies of Gog come up from the uttermost regions of the earth, with all the nations which have not heard Jehovah’s fame nor seen his glory, to assail his people, drawn by the hope of boundless plunder, they shall be destroyed by fire out of heaven.

Ch. 33 The function of the Prophet

Though the prophet seems the chief figure in the chapter, he is really but the medium through whom the principles of the new kingdom of God and the conditions of entering it are enunciated. These principles are: (1) that God desires that men should live. (2) The new Israel shall be composed of members who enter it individually. (3) The condition of entering on man’s part is repentance. (4) Man is free to repent—to do good or do evil. The righteous may fall from his righteousness and sin; and the sinner may turn from his evil and do righteousness. He that doeth righteousness shall live; and the soul that sinneth shall die. These principles of the worth and freedom of the individual man, though latent in many parts of the Old Testament, had never been stated so explicitly before. They are no more than what all men will now allow. If pressed indeed and regarded as exhaustive (as everything in this prophet is pressed to his disadvantage), they might seem to ascribe more power to man than he possesses. But in subsequent chapters the prophet lays sufficient emphasis upon the operation of God in regenerating the individual mind and in founding the new kingdom. It would be a novelty indeed if an Old Testament writer were found ascribing too much to man and too little to God. There is a certain vagueness in the prophet’s delineation. It is evident that he is moving among religious principles, and that the enunciation of them is his chief interest; the time and circumstances in which they shall operate are left indefinite. When he says that the righteous shall live and the sinner die, the question, When? naturally occurs. No precise answer is given. But there floats before his view an approaching crisis. The advent of the new era presents itself as a moment of trial and decision; it is like the approach of war upon a people (Ezekiel 33:1-6). The remarkable passage ch. Ezekiel 20:33-44 may be compared in supplement of the present chapter.

The chapter contains these parts:

(1) Ezekiel 33:1-6. Illustration taken from life—the part of the watchman in war. It is his duty to blow the trumpet when danger is coming. If he does so, the fate of those who hear will lie at their own door. If he fails, the blood of those that perish will be on his head.

(2) Ezekiel 33:7-9. Such is the place of the prophet: the same his duties and responsibilities.

(3) Ezekiel 33:10-20. This is the place of the prophet, but the state of the people’s mind is such that his warnings may be addressed to deaf ears. Their calamities have stunned and paralysed the people; they feel lying under an irrevocable doom, entailed upon them by their past history—our sins be upon us, we pine away in them; how, then, shall we live? Nothing is reserved for them but to bear the inexhaustible penalty of their past evil, until, like those in the wilderness, they fall prostrated beneath it. In answer to this stupor of despair comes the voice from heaven with two consoling words: first, that Jehovah has no pleasure in the death of the sinner, but desires that all should turn and live; and secondly, it is not by that which men have been that they shall be judged, but by that which they shall become. The past writes no irrevocable doom over men.

(4) Ezekiel 33:21-29. Fugitives from Judaea arrive among the exiles saying, the city is smitten. This confirmation of all the prophet’s past predictions opens his mouth and gives him boldness to address his countrymen. He proceeds to pass judgment on those left in the land, and to state anew that the conditions of inheriting the land are only moral.

(5) Ezekiel 33:30-33. The confirmation which the fall of the city gave to the prophet’s past predictions awakened the interest of his fellow exiles in him and his words.

Eze 33:1-33。

以西结使命的更新，因他如今要再次向同胞说话，且用新的语调。

此前他的职事主要以威吓为主；从这一点起——在耶路撒冷倾覆、罪恶已发展至极之后——安慰的要素便占了主导。

又 - 即「并且」。关于 Ezekiel 33:1-20，请比较 Ezekiel 18 的注释。