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Eze 9:1-11.
英文原文
Eze 9:1-11.
CONTINUATION OF THE PRECEDING VISION: THE SEALING OF THE FAITHFUL.
1. cried--contrasted with their "cry" for mercy
(Eze 8:18)
is the "cry" here for vengeance, showing how vain was the former.
them that have charge--literally, officers; so "officers"
(Isa 60:17),
having the city in charge, not to guard, but to punish it. The angels who as "watchers" fulfil God's judgments
(Da 4:13, 17, 23; 10:20, 21);
the "princes"
(Jer 39:3)
of Nebuchadnezzar's army were under their guidance.
draw near--in the Hebrew intensive, "to draw near quickly."
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2. 穿细麻衣——
(Da 10:5; 12:6, 7)。
他的衣裳表明他的职任与那六位行刑的官长有别；“细麻衣”是大祭司的特征
(Le 16:4)；
象征纯洁。同期的先知但以理也将同样的衣裳归于主的天使（米迦勒不过是祂的别名）
(Da 10:5; 12:6, 7)。
因此，所论的必是在天上代求的大祭司
(Zec 1:12)。
与祂同在的六位是祂的属下；因此经上说祂“在他们中间”，字面作“在他们之中”，作为他们所公认的主
(Heb 1:6)。
祂以“人”的样式显现，暗示祂的道成肉身；又以“一位”（参较
1Ti 2:5)
出现。救恩特别归在祂名下，因此祂带着“墨盒子”，为要给祂的选民“盖印”
(Eze 9:4；
参较
Ex 12:7; Re 7:3; 9:4; 13:16, 17; 20:4)，
并把他们的名字记在祂的生命册上
(Re 13:8)。
正如今日东方的文士把墨盒子系在腰间，又正如“亚述碑文中有随军记录阵亡人数的军中文吏”，照样祂已为面前的工作预备妥当。“上门”大概就是今日大马士革门所在之处。与祂同在的六位构成那神圣而完全的数字七
(Zec 3:9; Re 5:6)。
按照圣经的教导，对恶人执行审判的是好天使，而非坏天使；坏天使只获准在试炼敬虔之人时发挥作用
(Job 1:12; 2Co 12:7)。
审判是由祂亲自执行
(Eze 10:2, 7; Joh 5:22, 27)，
通过那六位施行
(Mt 13:41; 25:31)；
旧约与新约的和谐何等美好。这七位“从北方的方向而来”；因为正是在北方见到那些偶像崇拜，审判也必从同一方向临到（巴比伦位于犹大东北方）。参较
Mt 24:28。
站——恭敬等候耶和华命令的姿态。
铜祭坛——燔祭的坛，不是香坛，因香坛是金的。他们“站”在那里，暗示恭敬的顺服；因为神是在那里回应祷告[CALVIN]；也因为既将向神的公义献上祭物，他们便站在平时宰杀祭牲之处[GROTIUS]，
(Eze 39:17; Isa 34:6; Jer 12:3; 46:10)。
英文原文
2. clothed with linen--
(Da 10:5; 12:6, 7).
His clothing marked his office as distinct from that of the six officers of vengeance; "linen" characterized the high priest
(Le 16:4);
emblematic of purity. The same garment is assigned to the angel of the Lord (for whom Michael is but another name) by the contemporary prophet Daniel
(Da 10:5; 12:6, 7).
Therefore the intercessory High Priest in heaven must be meant
(Zec 1:12).
The six with Him are His subordinates; therefore He is said to be "among them," literally, "in the midst of them," as their recognized Lord
(Heb 1:6).
He appears as a "man," implying His incarnation; as "one" (compare
1Ti 2:5).
Salvation is peculiarly assigned to Him, and so He bears the "inkhorn" in order to "mark" His elect
(Eze 9:4;
compare
Ex 12:7; Re 7:3; 9:4; 13:16, 17; 20:4),
and to write their names in His book of life
(Re 13:8).
As Oriental scribes suspend their inkhorn at their side in the present day, and as a "scribe of the host is found in Assyrian inscriptions accompanying the host" to number the heads of the slain, so He stands ready for the work before Him. "The higher gate" was probably where now the gate of Damascus is. The six with Him make up the sacred and perfect number, seven
(Zec 3:9; Re 5:6).
The executors of judgment on the wicked, in Scripture teaching, are good, not bad, angels; the bad have permitted to them the trial of the pious
(Job 1:12; 2Co 12:7).
The judgment is executed by Him
(Eze 10:2, 7; Joh 5:22, 27)
through the six
(Mt 13:41; 25:31);
so beautifully does the Old Testament harmonize with the New Testament. The seven come "from the way of the north"; for it was there the idolatries were seen, and from the same quarter must proceed the judgment (Babylon lying northeast of Judea). So
Mt 24:28.
stood--the attitude of waiting reverently for Jehovah's commands.
brazen altar--the altar of burnt offerings, not the altar of incense, which was of gold. They "stood" there to imply reverent obedience; for there God gave His answers to prayer [CALVIN]; also as being about to slay victims to God's justice, they stand where sacrifices are usually slain [GROTIUS],
(Eze 39:17; Isa 34:6; Jer 12:3; 46:10).
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3. 神的……荣耀——此前如明亮的云彩，停在至圣所基路伯之间的施恩座上
(2Sa 6:2; Ps 80:1)；
它的离去是圣殿将被交于毁坏的预兆；它从内圣所出到外面的门槛，向着站在外面坛旁的官长们去，是为要把复仇的使命交付给他们。
英文原文
3. glory of . . . God--which had heretofore, as a bright cloud, rested on the mercy seat between the cherubim in the holy of holies
(2Sa 6:2; Ps 80:1);
its departure was the presage of the temple being given up to ruin; its going from the inner sanctuary to the threshold without, towards the officers standing at the altar outside, was in order to give them the commission of vengeance.
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4. 城中……耶路撒冷中——这双重称呼更着重地标明神审判的地点。
记号——字面为希伯来文字母 Tau，是字母表中最后一个字母，用作记号（“我的记号”，
Job 31:35，
旁注）；字面即 Tau；最初以十字的形状书写，德尔图良（TERTULLIAN）将其解释为指那救赎的标记和唯一途径——基督的十字架。但圣经中，凡如今用作字母名称的字，没有一处用来指字母本身或其形状[VITRINGA]。此处的名词与动词同源，意为“画一个记号”。照样在
Re 7:3
中也没有指明具体的记号。我们盖印所要稳妥保护之物。当地上其他一切尽皆混乱之时，神必使祂的百姓免于共同的灾祸。神在吩咐刑罚其余的人之先，先下达关于他们安全的第一道命令
(Ps 31:20; Isa 26:20, 21)。
罗得与所多玛的事也是如此
(Ge 19:22)；
又如埃及的长子，直到以色列人有时间洒上血记号、确保安全之后才被杀（参较
Re 7:3; Am 9:9)。
照样，早期基督徒在耶路撒冷毁灭之前，已有庇哩亚（Pella）为他们预备避难之所。
额上——人身上最显著的部分，暗示他们的安全要向所有人显明（参较
Jer 15:11; 39:11-18)。
为敬拜者
(Re 13:16; 14:1, 9)
和仆人作此记号是惯例。照样英国国教在洗礼时以十字架的记号划在额上。出埃及时记号在房屋上，因为那时是论家族；此处则在额上，因为这里是论个人得保安全。
叹息……哀号——希伯来文中这两个动词读音相近，正如英文版一样，表达他们悲伤的长声。“叹息”暗示他们内里的悲伤（“说不出来的叹息”，
Ro 8:26)；
“哀号”则是其外在的表达。罗得也是如此
(2Pe 2:7, 8)。
属神的人当以温柔为特征，而非以严酷的刚硬来对抗不敬虔之人
(Ps 119:53, 136; Jer 13:17; 2Co 12:21)；
同时对神的尊荣要热心
(Ps 69:9, 10; 1Jo 5:19)。
英文原文
4. midst of . . . city . . . midst of Jerusalem--This twofold designation marks more emphatically the scene of the divine judgments.
a mark--literally, the Hebrew letter Tau, the last in the alphabet, used as a mark ("my sign,"
Job 31:35,
Margin); literally, Tau; originally written in the form of a cross, which TERTULLIAN explains as referring to the badge and only means of salvation, the cross of Christ. But nowhere in Scripture are the words which are now employed as names of letters used to denote the letters themselves or their figures [VITRINGA]. The noun here is cognate to the verb, "mark a mark." So in
Re 7:3
no particular mark is specified. We seal what we wish to guard securely. When all things else on earth are confounded, God will secure His people from the common ruin. God gives the first charge as to their safety before He orders the punishment of the rest
(Ps 31:20; Isa 26:20, 21).
So in the case of Lot and Sodom
(Ge 19:22);
also the Egyptian first-born were not slain till Israel had time to sprinkle the blood-mark, ensuring their safety (compare
Re 7:3; Am 9:9).
So the early Christians had Pella provided as a refuge for them, before the destruction of Jerusalem.
upon the foreheads--the most conspicuous part of the person, to imply how their safety would be manifested to all (compare
Jer 15:11; 39:11-18).
It was customary thus to mark worshippers
(Re 13:16; 14:1, 9)
and servants. So the Church of England marks the forehead with the sign of the cross in baptizing. At the exodus the mark was on the houses, for then it was families; here, it is on the foreheads, for it is individuals whose safety is guaranteed.
sigh and . . . cry--similarly sounding verbs in Hebrew, as in English Version, expressing the prolonged sound of their grief. "Sigh" implies their inward grief ("groanings which cannot be uttered,"
Ro 8:26);
"cry," the outward expression of it. So Lot
(2Pe 2:7, 8).
Tenderness should characterize the man of God, not harsh sternness in opposing the ungodly
(Ps 119:53, 136; Jer 13:17; 2Co 12:21);
at the same time zeal for the honor of God
(Ps 69:9, 10; 1Jo 5:19).
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5. 其他人——即那六位行刑的官长
(Eze 9:2)。
英文原文
5. the others--the six officers of judgment
(Eze 9:2).
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6. 不可挨近……凡有……记号的——
(Re 9:4)。
有人或会反驳说，Daniel、Jeremiah 等人也被掳去，而许多最恶的人却被留在那地。然而神并未应许信徒免受一切苦难，只应许他们免受那真正且持久地加害于他们的苦。祂宽容不敬虔之人，反成为他们的毁灭，并使他们无可推诿[CALVIN]。然而这预言仍待更完全、最终的应验，因为
Re 7:3-8，
在 Babylon 之后久远的世代里，仍预言以色列余民（十四万四千人）在最终向国民其余之人倾泻烈怒之前同样受印一事，其时代仍属未来；两者完全相符；在两处中，余民受印之后，同样有火从祭坛倾倒出来（比较
Re 8:5
与 Eze 10:2)。
照样
Zec 13:9; 14:2
也将余民与以色列其余的人分别出来。
从……圣所起首——因为在其中已行了最大的可憎之事；它已因献于偶像的祭牲之血而失去分别为圣的实际；所以也必因被杀的拜偶像者之尸首而失去其圣洁的表象
(Eze 9:7)。
神最重的震怒落在那犯了最大特权之罪的人身上；这些人必最先感受其击打
(1Pe 4:17, 18)。
祂最恨恶罪的人，正是离祂最近的人；例如众祭司等。
长老（ancient men）——那七十位长老。
英文原文
6. come not near any . . . upon whom . . . mark--
(Re 9:4).
It may be objected that Daniel, Jeremiah, and others were carried away, whereas many of the vilest were left in the land. But God does not promise believers exemption from all suffering, but only from what will prove really and lastingly hurtful to them. His sparing the ungodly turns to their destruction and leaves them without excuse [CALVIN]. However, the prophecy waits a fuller and final fulfilment, for
Re 7:3-8,
in ages long after Babylon, foretells, as still future, the same sealing of a remnant (one hundred forty-four thousand) of Israel previous to the final outpouring of wrath on the rest of the nation; the correspondence is exact; the same pouring of fire from the altar follows the marking of the remnant in both (compare
Re 8:5, with Eze 10:2).
So
Zec 13:9; 14:2,
distinguish the remnant from the rest of Israel.
begin at . . . sanctuary--For in it the greatest abominations had been committed; it had lost the reality of consecration by the blood of victims sacrificed to idols; it must, therefore, lose its semblance by the dead bodies of the slain idolaters
(Eze 9:7).
God's heaviest wrath falls on those who have sinned against the highest privileges; these are made to feel it first
(1Pe 4:17, 18).
He hates sin most in those nearest to Him; for example, the priests, &c.
ancient men--the seventy elders.
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8. 只剩下我（I was left）——直译作“只剩下我”。杀戮似乎如此普遍，以致以西结以为自己是惟一存留的人[CALVIN]。他是“在圣所”中祭司之中惟一存留的人。
俯伏在地——为他的同胞代求（如
Nu 16:22)。
所剩下的人——这是从神守约应许拯救蒙拣选之余民而发出的恳求。
英文原文
8. I was left--literally, "there was left I." So universal seemed the slaughter that Ezekiel thought himself the only one left [CALVIN]. He was the only one left of the priests "in the sanctuary."
fell upon my face--to intercede for his countrymen (so
Nu 16:22).
all the residue--a plea drawn from God's covenant promise to save the elect remnant.
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9. 极其（exceeding）——直译作“甚、甚”；重复加倍。
悖逆（perverseness）——即“背道”[GROTIUS]；或作“颠倒是非”。
耶和华……离弃了……地……看不见——语序与
Eze 8:12
相反。在那里他们论到神在百姓的苦难中不顾他们；在此他们更进一步，否认祂的护理
(Ps 10:11)，
好使他们可以肆无忌惮地犯罪。对于以西结的提问
(Eze 9:8)，
神没有解开这难题；祂只是借表明其刑罚未超过他们的罪来为自己的公义辩护：祂要我们谦卑地顺服祂的审判，并且等候、信靠。
英文原文
9. exceeding--literally, "very, very"; doubled.
perverseness--"apostasy" [GROTIUS]; or, "wresting aside of justice."
Lord . . . forsaken . . . earth . . . seeth not--The order is reversed from
Eze 8:12.
There they speak of His neglect of His people in their misery; here they go farther and deny His providence
(Ps 10:11),
so that they may sin fearlessly. God, in answer to Ezekiel's question
(Eze 9:8),
leaves the difficulty unsolved; He merely vindicates His justice by showing it did not exceed their sin: He would have us humbly acquiesce in His judgments, and wait and trust.
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10. 我的眼——为要指明他们说“耶和华看不见”之错谬。
照他们所行的报应在他们头上——
(Pr 1:31)。
同类相报。
英文原文
10. mine eye--to show them their mistake in saying, "The Lord seeth not."
recompense their way upon their head--
(Pr 1:31).
Retribution in kind.
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11. 我已照你所吩咐的行了——这是弥赛亚的特征
(Joh 17:4)。
天使也是如此
(Ps 103:21)；
使徒也报告他们已照所命而行
(Mr 6:30)。
英文原文
11. I have done as thou hast commanded--The characteristic of Messiah
(Joh 17:4).
So the angels
(Ps 103:21);
and the apostles report their fulfilment of their orders
(Mr 6:30).
Eze 9:1-11。
前述异象的延续：为忠信之人盖印。
1. 大声喊叫——与他们求怜悯的“呼求”
(Eze 8:18)
相对照，此处为复仇的“呼喊”，显出前者的徒然。
监管的人——字面作官长；正如“官长”
(Isa 60:17)，
是受托掌管这城的人，不是为护卫，而是为惩罚它。那些作为“守望者”执行神审判的天使
(Da 4:13, 17, 23; 10:20, 21)；
尼布甲尼撒军中的“首领”
(Jer 39:3)
正是受他们引导的。
前来——希伯来文用强调式，意为“速速前来”。