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英文原文
Though the vision of God's glory had gone up from the prophet, yet his word comes to him still, and is by him sent to the people, and to the same purport with that which was discovered to him in the vision, namely, to set forth the terrible judgments that were coming upon Jerusalem, by which the city and temple should be entirely laid waste. In this chapter, I. The prophet, by removing his stuff, and quitting his lodgings, must be a sign to set forth Zedekiah's flight out of Jerusalem in the utmost confusion when the Chaldeans took the city, Eze 12:1-16. II. The prophet, by eating his meat with trembling, must be a sign to set forth the famine in the city during the siege, and the consternation that the inhabitants should be in, Eze 12:17-20. III. A message is sent from God to the people, to assure them that all these predictions should have their accomplishment very shortly, and not be deferred, as they flattered themselves they would be, Eze 12:21-28.
1-16
Zedekiah's Captivity Foretold (593 BC)
预言西底家被掳（主前593年）
¹ 耶和华的话又临到我说：
²「人子啊，你住在悖逆的家中，他们有眼看不见，有耳听不见，因为他们是悖逆之家。
³ 所以人子啊，你要为自己预备掳去应用的物件，在白日当他们的眼前，从你所住的地方移到别处；他们是悖逆之家，或者可以揣摩思想。
⁴ 你要在白日当他们的眼前，把物件带出去，好像掳物应用的物件；到了晚上，你要在他们眼前出去，好像被掳的人出去一样。
⁵ 你要在他们眼前挖通了墙，从其中把物件带出去。
⁶ 到天黑时，你要在他们眼前肩上物件带出去；要蒙住脸，看不见地，因为我立你作以色列家的预兆。
⁷ 我就照着所吩咐的去行：白日把物件带出去，好像掳物应用的物件；到了晚上，我用手挖通了墙；到天黑时，我把物件带出去，在他们眼前肩上扛出去。
⁸ 到了早晨，耶和华的话临到我说：
⁹「人子啊，以色列家——就是那悖逆之家——岂没有问你说：你作什么吗？
¹⁰ 你要对他们说：主耶和华如此说：这重担是指着耶路撒冷的君王，和其中的以色列全家。
¹¹ 你要说：我作你们的预兆：我怎样行，他们也必怎样行；他们必被掳去，迁移远方。
¹² 他们中间的君王，必在天黑时肩上物件出去；他们要挖通墙，从其中带出去；他必蒙住脸，眼睛看不见地。
¹³ 我必将我的网撒在他身上，他必在我的网罗中缠住。我必带他到迦勒底人之地的巴比伦；他虽死在那里，却不得看见那地。
¹⁴ 我要把一切帮助他的、和他四围的众军，分散四方，也要拔刀追赶他们。
¹⁵ 我将他们分散在列国、四散在列邦的时候，他们就知道我是耶和华。
¹⁶ 我却要留下他们几个人脱离刀剑、饥荒、瘟疫，使他们在所到的列邦中，述说自己一切可憎恶的事；他们就知道我是耶和华。」
也许以西结回想他所得见之神荣耀的异象时，心中十分喜乐，以致自异象离他而去之后，他常盼望它再临到他；既已得见一次、又见第二次，便盼望能第三次这样蒙恩；然而我们不见他再得见这异象，但「耶和华的话」仍「临到」他；因为神「在古时藉着众先知，多次多方地」说话（来1:1），他们常常「听见神的言语」，却并不「得见全能者的异象」。信心是从听那比异象更确之预言的话而来。我们若没有狂喜与出神，仍能保持与神的交通。在这些经文里，先知受指示：
一、藉什么记号和行动来表明犹大王西底家即将被掳；这就是所要预言的事，而这事却预言给那些已经被掳的人听，因为只要西底家还在宝座上，他们就谄媚地自慰，指望他能抵挡巴比伦王——他如今正图谋要摆脱巴比伦王的轭——大概这些可怜的被掳之人也指望从中大得好处；也许当西底家筹画这计谋时，他暗暗地差人鼓励他们盼望不久就要救拔他们，或藉交换俘虏使他们得释。他们既被这虚妄的盼望所养活，便不能既顺服自己的苦难，也不能从苦难中得益。因此，使他们相信西底家不但不能作他们的拯救者，反倒不久要成为他们的同受苦难者，这件事既必要，却又十分艰难。如今有人会想，先知若只奉神的名告诉他们这事，正如他后来所作的（结12:10），便已足够；但为要预备他们领受这预言，他必须先给他们一个记号，必须先向他们的眼说话，再向他们的耳说话。这里我们看到：1. 他为何要采取这方法的理由（结12:2）：因为他们是愚顽、迟钝、不肯思想的百姓，他们听见的，不留心，或很快就忘了，或至少毫不为之动情；这事在他们身上毫无印象：「你住在悖逆的家中」，他们几乎不能被作成什么善工。「他们有眼、有耳」——有理智的能力与才能——却「看不见」、「听不见」。他们是拜偶像的人，他们的品性正如他们所拜的偶像——「有眼却看不见，有耳却听不见」（诗115:5-6、8）。注意：那些对属天的光闭上眼睛、对属天的律法塞住耳朵的人，当算为悖逆的人。那些甘心无知的人——他们有才能和手段却不肯用——他们的无知不但不能成为他们的借口，反而把悖逆加在他们的罪上。无人比那不肯看见的人更瞎，比那不肯听见的人更聋。他们「看不见」、「听不见」，因为他们「是悖逆之家」。原因全在乎他们自己：悟性的黑暗归因于意志的顽梗。这就是为什么他必须用记号向他们说话，正如教导聋人一样，使他们或许受教，或许羞愧。注意：传道人不但要迁就自己所应对之人的软弱，也要迁就他们的顽梗，并据此对待他们：他们若住在悖逆的人中间，就当越发清楚、越发恳切地向他们说话，并采取最有可能感动他们的方法，使他们无可推诿。2. 他所采用以唤醒并感动他们的方法；他必须为自己预备「掳去应用的物件」（结12:3），为行路预备衣服和钱财；他必须「从一处移到另一处」，如同无家可归、被迫迁移的人；这事他必须「在白日」「在他们眼前」行；他必须把一切家用物件都搬出来，打包送走（结12:4）；又因为所有的门户或紧锁不得通过，或因仇敌严密把守不敢通过，所以他必须「挖通了墙」，暗暗地从那破口把物件运走（结12:5）。他要自己肩上物件扛走，因为没有仆人伺候；这事他必须「在天黑时」行，免得被人发现；当他尽力保全一些最好的物件之后，他自己要在「傍晚」「在他们眼前」暗暗离开，满心恐惧战兢，「好像那些出去被掳的人」（结12:4）；也就是说，他要「蒙住脸」（结12:6），像是羞于被人看见、怕被人认出，或是表示极大的忧愁关切；他离开时要像一个破产的工匠，被迫关店时掩面而逃，或弃国而去。这样，以西结自己就成为他们的记号；当他似乎有些不愿自找这一切麻烦、不愿因此被人嘲弄讥笑时，为要使他接受这事，神说（结12:3）：「或者他们可以揣摩思想」，并藉此脱离他们虚妄的自信，「虽然他们是悖逆之家」。注意：我们不可对最坏的人绝望，以为他们不能反省悔改；所以我们必须继续使用适当的途径使他们知罪归正，因为活着就有希望。传道人也当甘心经过最艰难、最不便的职任（如以西结搬迁之事），纵然只有「或者」成功的可能。若能唤醒一个灵魂反省，我们的关怀与劳苦便不枉费。3. 以西结对神所给命令的甘心、丝毫不爽的顺服（结12:7）：「我照着所吩咐的去行。」他在此教导我们众人，尤其是传道人：（1）甘心顺服神的一切命令，连最艰难的也要顺服。基督自己也「学了顺从」，我们也当如此。（2）为别人灵魂的益处尽我们所能，为使那些未受感动的人受感动，不惜任何麻烦和劳苦。「我们所作的一切」（即我们情愿作任何事），「亲爱的弟兄啊，都是为造就你们」。（3）我们自己当被那些我们想要用以感动别人的事所感动。当以西结要给听众一个忧伤的前景时，他自己就披上忧伤的面容。（4）对这个世界当松手，预备离开它，搬出你「掳去应用的物件」，因为「我们在这里本没有常存的城」。「起来去吧，这不是你安息之所，因为它已经污秽了」。你住「在悖逆的家中」，所以要预备迁移；谁不愿离开这样的家，离开这样邪恶的世界呢？
二、他当用怎样的话语来解释这些记号和行动——正如亚迦布把自己的手脚绑起来时，说明这所指的是谁被绑。但请留意，直到早晨神才给他记号的解释，直到次日早晨，为要在他里面维持对神持续的倚赖以求指教。神所作的、他所指示我们去作的，或许我们现在不知道，但后来必明白。
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这里假定百姓会问这记号的意思，至少他们应当问（结12:9）：「以色列家岂没有问你：你作什么吗？是的，我知道他们已经问了。虽然他们是悖逆之家，却仍然求问神的心意」，如那些「天天寻求」神的人（赛58:2）。所以先知要作这样奇异古怪的事，使他们好问这是什么意思；这样，当所告诉他们的事正回答他们的询问时，也许人会留意并得益。但有人把这话理解为暗示他们并未这样查问：「这悖逆之家竟没有问你：你作什么吗？不，他们毫不在意；但尽管他们不问，你仍要告诉他们记号的意思。」注意：当神差他的仆人到我们这里来时，他留意我们对所传的信息如何接待；他侧耳而听我们对信息所说的话，并我们对此所作的查问；我们若不以为意地让信息过去，他便大为不悦。我们听了道之后，应当向我们的传道人请教进一步的指教；这样，我们若如此「竭力追求认识」，就必知道。
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先知要告诉他们记号的意思。笼统地说（结12:10），「这重担是指着耶路撒冷的君王」；他们知道那人是谁，并且如今在被掳之中以此自夸——他们在耶路撒冷有自己的一位君王，「以色列家」在那里仍然完整，因此毫不怀疑将来必能昌盛。「但你要告诉他们，」神说，「你所行的，他们可从中读出他们在耶路撒冷之朋友的厄运。要说：我作你们的预兆」（结12:11）。正如传道人的言谈当教训百姓所当行的，照样神对他们的护理有时也意图告诉他们所当期望的。传道人不安定的状态和迁移，向百姓发出警告，告诉他们在世上不能指望长存，只能常常变迁。艰难之时将到，基督告诉他的门徒：「人要下手拿住你们」（路21:12）。（1）百姓必被带往远方为奴（结12:11）：「我怎样行，他们也必怎样行」；他们必被强迫离开自己的房屋，再也不能回去，「他们的地方也不再认识他们」。我们不能说我们居住的地方就是我们安息之所；因为在我们死前，我们会被驱逐多远，实在不能预料。（2）君王必企图逃走，却是徒然；因为他也要被掳。耶利米曾当面告诉西底家（耶34:3）：「你不能逃脱，定被拿住。」以西结在此向那些以他为倚靠、指望从他得拯救的人预言这事。[1.] 他必亲自搬运自己的物件：「他必在天黑时肩上物件」带走一些他最贵重的财物。注意：神的审判能把君王变成挑夫。从前有人在他前面抬着御物、在正午穿城而过，如今却要自己背着自己的物件、在天黑时从城中溜走。看罪使人改变了多少！因为通往王宫的一切路径都被仇敌严密监视，「他们要挖通了墙，从其中带出去」。人要作自己房屋的拆毁者，偷走自己的财物；刀剑之灾废了一切权利与产业，就是这样。[2.] 他必企图乔装逃走，戴着面具或面罩，「蒙住脸」，只能向前看，「眼睛看不见地」。他在荣华之中时喜欢被人看见，如今逃亡之时却怕被人看见；所以无论是被人看时的骄傲，还是四处张望的过分喜悦，当看见一位「蒙住脸」「看不见地」的君王时，都当止息。[3.] 他必被擒为俘虏，被带到巴比伦（结12:13）：「我必将我的网撒在他身上，他必在我的网罗中缠住。」这似乎是迦勒底人的网、他们的网罗，但神承认这些为自己的。那些想逃避耶和华之刀的人，必发现自己已被他的网缠住。耶利米曾说西底家王必「见巴比伦王」，并且必「到巴比伦去」；以西结说，他必「被带到巴比伦」，却「不得看见那地」，虽然他必「死在那里」。那些好找茬的人也许会反对说，这两位先知彼此矛盾；因一位说他必「见巴比伦王」，另一位说他必「不见巴比伦」；然而二者都应验了：他确实在利比拉「见了巴比伦王」，在那里王因他背叛而判了他，但就在那里他的眼睛被剜出，所以他「被带到巴比伦时」并没有看见巴比伦。这些被掳的人指望看见他们的君王作为得胜者来到巴比伦，救他们脱离患难；但他却要作为俘虏到那里，他的受辱将成为他们患难的一大加添。他既然不能看见他们，他们见他也就没有什么喜乐可言。[4.] 他一切的卫兵必被分散，完全无力再为他效力（结12:14）：「我要把一切帮助他的都分散」，使他孤立无援；「我必将他们分散在列国、四散在列邦」（结12:15），无论到哪里都作神圣公义的记号。但他们难道没有希望再聚集吗？（一次逃跑的人，下次或许还能作战）；不：「我也要拔刀追赶他们」，这刀无论在哪里找到他们，必将他们剪除；因为神所拔的刀，必准确地执行所定的杀戮。然而西底家分散的军兵中，有些人必逃脱（结12:16）：「我要留下他们几个人」。他们虽都要被分散，却不是都要被剪除；有些人要「以性命为掠物」。他们如此蒙了奇妙保守的目的是非常值得注意的：「使他们在所到的列邦中，述说自己一切可憎恶的事」；他们所陷入的患难必使他们归回自己、归回正心，那时他们必承认神在他们所遭遇的一切事上都为义，并要坦诚地认罪——正是这些罪惹动神与他们相争；这样既显出他们是因怜悯才被存留，他们也要因此向神为他们所施、存留他们性命的恩惠作出合适感恩的回报。注意：当神奇妙地把我们从四围的死亡中拯救出来，我们当看为——这是他存留我们的目的之一，就是叫我们藉着悔改认罪来荣耀神并造就别人。那些因患难而被带到这地步的人，那时便「知道神是主」，并能帮助别人也认识他。请看神怎样从恶中带出善来。罪人本来在自己的国中大大羞辱神、亏负神，他们被分散，竟成了悔罪之人的分散，要在别国大大尊荣神、事奉神。利未人因着咒诅「在雅各中分散」、「在以色列中散开」，却变成祝福，因为他们因此有最美好的机会「将雅各的律法教导人」。
英文原文
Zedekiah's Captivity Foretold (593 BC)
¹ The word of the LORD also came unto me, saying,
² Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house.
³ Therefore, thou son of man, prepare thee stuff for removing, and remove by day in their sight; and thou shalt remove from thy place to another place in their sight: it may be they will consider, though they be a rebellious house.
⁴ Then shalt thou bring forth thy stuff by day in their sight, as stuff for removing: and thou shalt go forth at even in their sight, as they that go forth into captivity.
⁵ Dig thou through the wall in their sight, and carry out thereby.
⁶ In their sight shalt thou bear it upon thy shoulders, and carry it forth in the twilight: thou shalt cover thy face, that thou see not the ground: for I have set thee for a sign unto the house of Israel.
⁷ And I did so as I was commanded: I brought forth my stuff by day, as stuff for captivity, and in the even I digged through the wall with mine hand; I brought it forth in the twilight, and I bare it upon my shoulder in their sight.
⁸ And in the morning came the word of the LORD unto me, saying,
⁹ Son of man, hath not the house of Israel, the rebellious house, said unto thee, What doest thou?
¹⁰ Say thou unto them, Thus saith the Lord GOD; This burden concerneth the prince in Jerusalem, and all the house of Israel that are among them.
¹¹ Say, I am your sign: like as I have done, so shall it be done unto them: they shall remove and go into captivity.
¹² And the prince that is among them shall bear upon his shoulder in the twilight, and shall go forth: they shall dig through the wall to carry out thereby: he shall cover his face, that he see not the ground with his eyes.
¹³ My net also will I spread upon him, and he shall be taken in my snare: and I will bring him to Babylon to the land of the Chaldeans; yet shall he not see it, though he shall die there.
¹⁴ And I will scatter toward every wind all that are about him to help him, and all his bands; and I will draw out the sword after them.
¹⁵ And they shall know that I am the LORD, when I shall scatter them among the nations, and disperse them in the countries.
¹⁶ But I will leave a few men of them from the sword, from the famine, and from the pestilence; that they may declare all their abominations among the heathen whither they come; and they shall know that I am the LORD.
Perhaps Ezekiel reflected with so much pleasure upon the vision he had had of the glory of God that often, since it went up from him, he was wishing it might come down to him again, and, having seen it once and a second time, he was willing to hope he might be a third time so favoured; but we do not find that he ever saw it any more, and yet the word of the Lord comes to him; for God did in divers manners speak to the fathers (Heb 1:1) and they often heard the words of God when they did not see the visions of the Almighty. Faith comes by hearing that word of prophecy which is more sure than vision. We may keep up our communion with God without raptures and ecstasies. In these verses the prophet is directed,
I. By what signs and actions to express the approaching captivity of Zedekiah king of Judah; that was the thing to be foretold, and it is foretold to those that are already in captivity, because as long as Zedekiah was upon the throne they flattered themselves with hopes that he would make his part good with the king of Babylon, whose yoke he was now projecting to shake off, from which, it is probable, these poor captives promised themselves great things; and it may be, when he was forming that design, he privately sent encouragement to them to hope that he would rescue them shortly, or procure their liberty by exchange of prisoners. While they were fed with these vain hopes they could not set themselves either to submit to their affliction or to get good by their affliction. It was therefore necessary, but very difficult, to convince them that Zedekiah, instead of being their deliverer, should very shortly be their fellow-suffered. Now, one would think it might have been sufficient if the prophet had only told them this in God's name, as he does afterwards (Eze 12:10); but, to prepare them for the prophecy of it, he must first give them a sign of it, must speak it to their eyes first and then to their ears: and here we have, 1. The reason why he must take this method (Eze 12:2): It is because they are a stupid, dull, unthinking people, that will not heed or will soon forget what they only hear of, or at least will not be at all affected with it; it will make no impression at all upon them: Thou dwellest in the midst of a rebellious house, whom it is next to impossible to work any good upon. They have eyes and ears, they have intellectual powers and faculties, but they see not, they hear not. They were idolaters, whose character it was that they were like the idols they worshipped, which have eyes and see not, ears and hear not, Ps 115:5,6,8. Note, Those are to be reckoned rebellious that shut their eyes against the divine light and stop their ears to the divine law. The ignorance of those that are wilfully ignorant, that have faculties and means and will not use them, is so far from being their excuse that it adds rebellion to their sin. None so blind, so deaf, as those that will not see, that will not hear. They see not, they hear not; for they are a rebellious house. The cause is all from themselves: the darkness of the understanding is owing to the stubbornness of the will. Now this is the reason why he must speak to them by signs, as deaf people are taught, that they might be either instructed or ashamed. Note, Ministers must accommodate themselves not only to the weakness, but to the wilfulness of those they deal with, and deal with them accordingly: if they dwell among those that are rebellious they must speak to them the more plainly and pressingly, and take that course that is most likely to work upon them, that they may be left inexcusable. 2. The method he just took to awaken and affect them; he must furnish himself with all necessaries for removing (Eze 12:3), provide for a journey clothes and money; he must remove from one place to another, as one unsettled and forced to shift; this he must do by day, in the sight of the people; he must bring out all his household goods, to be packed up and sent away (Eze 12:4); and, because all the doors and gates were either locked up that they could not pass through them or so guarded by the enemy that they durst not, he must therefore dig through the wall, and convey his goods away clandestinely through that breach in the wall, Eze 12:5. He must carry his goods away himself upon his own shoulders, for want of a servant to attend him; he must do this in the twilight, that he might not be discovered; and, when he has made what shift he can to secure some of the best of his effects, he must himself steal away at evening in their sight, with fear and trembling, and must go as those that go forth into captivity (Eze 12:4); that is, he must cover his face (Eze 12:6) as being ashamed to be seen and afraid to be known, or in token of very great sorrow and concern; he must go away as a poor broken tradesman, who, when he is forced to shut up shop, hides his head, or quits his country. Thus Ezekiel must be himself a sign to them; and when perhaps he seemed somewhat backward to put himself to all this trouble, and to expose himself to be bantered and ridiculed for it, to reconcile him to it God says (Eze 12:3) "It may be they will consider, and will by it be taken off from their vain confidence, though they be a rebellious house." Note, We must not despair even of the worst, but that yet they may be brought to bethink themselves and repent; and therefore we must continue the use of proper means for their conviction and conversion, because, while there is life, there is hope. And ministers must be willing to go through the most difficult and inconvenient offices (for such was this of Ezekiel's removing), though there be but the it may be of success. If but one soul be awakened to consider, our care and pains will be well bestowed. 3. Ezekiel's ready and punctual obedience to the orders God gave him (Eze 12:7): I did so as I was commanded. Hereby he teaches us all, and ministers especially, (1.) To obey with cheerfulness every command of God, even the most difficult. Christ himself learned obedience, and so we must all. (2.) To do all we can for the good of the souls of others, to put ourselves to any trouble or pains for the conviction of those that are unconvinced. We do all things (that is, we are willing to do any thing), dearly beloved, for your edifying. (3.) To be ourselves affected with those things wherewith we desire to affect others. When Ezekiel would give his hearers a melancholy prospect he does himself put on a melancholy aspect. (4.) To sit loose to this world, and prepare to leave it, to carry out our stuff for removing, because we have here no continuing city. Arise, depart, this it not your rest, for it is polluted. Thou dwellest in a rebellious house, therefore prepare for removing; for who would not be willing to leave such a house, such a wicked world as this is?
II. He is directed by what words to explain those signs and actions, as Agabus, when he bound his own hands and feet, told whose binding was thereby signified. But observe, It was not till morning that God gave him an exposition of the sign, till the next morning, to keep up in him a continual dependence upon God for instruction. As what God does, so what he directs us to do, perhaps we know not now, but shall know hereafter.
1. It was supposed that the people would ask the meaning of this sign, or at least they should (Eze 12:9): "Hath not the house of Israel said unto thee, What doest thou? Yes, I know they have. Though they are a rebellious house, yet they are inquisitive concerning the mind of God," as those (Isa 58:2) who sought God daily. Therefore the prophet must do such a strange uncouth thing, that they might enquire what it meant; and then, it may be hoped, people will take notice of what is told them, and profit by it, when it comes to them in answer to their enquiries. But some understand it as an intimation that they had not made any such enquiries: "Hath not this rebellious house so much as asked thee, What doest thou? No; they take no notice of it; but tell them the meaning of it, though they do not ask." Note, When God sends to us by his ministers he observes what entertainment we give to the messages he sends us; he hearkens and hears what we say to them, and what enquiries we make upon them, and is much displeased if we pass them by without taking any notice of them. When we have heard the word we should apply to our ministers for further instruction; and then we shall know if we thus follow on to know.
2. The prophet is to tell them the meaning of it. In general (Eze 12:10), This burden concerns the prince in Jerusalem; they knew who that was, and gloried in it now that they were in captivity that they had a prince of their own in Jerusalem, and that the house of Israel was yet entire there, and therefore doubted not but in time to do well enough. "But tell them," says God, "that in what thou hast done they may read the doom of their friends at Jerusalem. Say, I am your sign," Eze 12:11. As the conversation of ministers should teach the people what they should do, so the providences of God concerning them are sometimes intended to tell them what they must expect. The unsettled state and removals of ministers give warning to people what they must expect in this world, no continuance, but constant changes. When times of trouble are coming on, Christ tells his disciples, They shall first lay their hands on you, Lu 21:12. (1.) The people shall be led away into captivity (Eze 12:11): As I have done, so shall it be done unto them; they shall be forced away from their own houses, no more to return to them, neither shall their place know them any more. We cannot say concerning our dwelling-place that it is our resting-place; for how far we may be tossed from it before we die we cannot foresee. (2.) The prince shall in vain attempt to make his escape; for he also shall go into captivity. Jeremiah had told Zedekiah the same to his face (Jer 34:3): Thou shalt not escape, but shalt surely be taken. Ezekiel here foretels it to those who made him their confidence and promised themselves relief from him. [1.] That he shall himself carry away his own goods: He shall bear upon his shoulder some of his most valuable effects. Note, The judgments of God can turn a prince into a porter. He that was wont to have the regalia carried before him, and to march through the city at noon-day, shall now himself carry his goods on his back and steal away out of the city in the twilight. See what a change sin makes with men! All the avenues to the palace being carefully watched by the enemy, they shall dig through the wall to carry out thereby. Men shall be their own house-breakers, and steal away their own goods; so it is when the sword of war has cancelled all right and property. [2.] That he shall attempt to escape in a disguise, with a mask or a visor on, which shall cover his face, so that he shall be able only to look before him, and shall not see the ground with his eyes. He who, when he was in pomp, affected to be seen, now that he is in his flight is afraid to be seen; let none therefore either be proud of being looked at or over-much pleased with looking about them, when they see a king with his face covered, that he cannot see the ground. [3.] That he shall be made a prisoner and carried captive into Babylon (Eze 12:13): My net will I spread upon him and he shall be taken in my snare. It seemed to be the Chaldeans' net and their snare, but God owns them for his. Those that think to escape the sword of the Lord will find themselves taken in his net. Jeremiah had said that king Zedekiah should see the king of Babylon and that he should go to Babylon; Ezekiel says, He shall be brought to Babylon, yet he shall not see it, though he shall die there. Those that were disposed to cavil would perhaps object that these two prophets contradicted one another; for one said, He shall see the king of Babylon, the other said, He shall not see Babylon; and yet both proved true: he did see the king of Babylon at Riblah, where he passed sentence upon him for his rebellion, but there he had his eyes put out, so that he did not see Babylon when he was brought thither. These captives expected to see their prince come to Babylon as a conqueror, to bring them out of their trouble; but he shall come thither a prisoner, and his disgrace will be a great addition to their troubles. Little joy could they have in seeing him when he could not see them. [4.] That all his guards should be dispersed and utterly disabled for doing him any service (Eze 12:14): I will scatter all that are about him to help him, so that he shall be left helpless; I will scatter them among the nations and disperse them in the countries (Eze 12:15), to be monuments of divine justice wherever they go. But are there not hopes that they may rally again? (he that flies one time may fight another time); no: I will draw out the sword after them, which shall cut them off wherever if finds them; for the sword that God draws out will be sure to do the execution designed. Yet of Zedekiah's scattered troops some shall escape (Eze 12:16): I will leave a few men of them. Though they shall all be scattered, yet they shall not all be cut off; some shall have their lives given them for a prey. And the end for which they are thus remarkably spared is very observable: That they may declare all their abominations among the heathen whither they come; the troubles they are brought into will bring them to themselves and to their right mind, and then they will acknowledge the justice of God in all that is brought upon them and will make an ingenuous confession of their sins, which provoked God thus to contend with them; and, as by this it shall appear that they were spared in mercy, so hereby they will make a suitable grateful return to God for his favours to them in sparing them. Note, When God has remarkably delivered us from the deaths wherewith we were surrounded we must look upon it that for this end, among others, we were spared, that we might glorify God and edify others by making a penitent acknowledgment of our sins. Those that by their afflictions are brought to this are then made to know that God is the Lord and may help to bring others to the knowledge of him. See how God brings good out of evil. The dispersion of sinners, who had done God much dishonour and disservice in their own country, proves the dispersion of penitents, who shall do him much honour and service in others countries. The Levites are by a curse divided in Jacob and scattered in Israel, yet it is turned into a blessing, for thereby they have the fairest opportunity to teach Jacob God's laws.
17-20
Prediction of the Famine (593 BC)
预言饥荒（公元前593年）
¹⁷ 耶和华的话又临到我说：
¹⁸ 「人子啊，你战战兢兢地吃你的饼，惊惶惧怕地喝你的水；
¹⁹ 要对这地的百姓说：主耶和华论耶路撒冷的居民和以色列地如此说：他们必忧虑地吃饼，惊惶地喝水，使她的地从其中所充满的一切成为荒凉，因其中一切居民所行的强暴。
²⁰ 有人居住的城邑必变为荒场，地必荒凉；你们就知道我是耶和华。」
此处先知再次被设立为记号，向他们表明将要临到犹大和耶路撒冷的荒凉。1. 他自己必须在忧虑惧怕中吃喝，尤其是在人前之时（结12:17,18）。虽然他并不为自己的安危担忧，而是活在安全与丰富之中，他却必须「战战兢兢地吃他的饼」（忧愁之饼，诗127:2），「惊惶惧怕地喝他的水」，好表明那些在围城之中留在耶路撒冷之人的惨状；并非他要装假，假装害怕忧虑而其实不然；而是因为他既预言这审判，为表明自己坚信其必来，却又远非盼望其发生，所以在展望之时他自己也被忧伤和惧怕所感动。注意，当牧者讲到不悔改的罪人将临的灭亡时，必须尽力怀着感觉地讲，如同「知道主的可怕」之人；他们必须甘心忍受艰苦，只要能作成善工。2. 他必须告诉他们，「耶路撒冷的居民」必照样在忧虑惧怕中吃喝（结12:19,20）。那些以耶路撒冷为家的，以及那些「以色列地的人」前来在其中避难的，都必「忧虑地吃饼，惊惶地喝水」，或是因为他们恐怕供应不能持久、不久即将断绝，或是因为他们不断预期仇敌的警讯，「性命必悬悬无定」（申28:66），以致他们所有的也无从享受，也不能使他们得益。注意，忧虑和惧怕若占了上风，足以使一切安慰变为苦涩，它们本身就是极重的审判。他们必被引到这般窘境，好借这些逐步施行、并借那些如此使他们窘迫之人的手，使城乡同归废墟；因为这些审判所定意要达成的，不外乎两者的全然毁灭——「使她的地从其中所充满的一切成为荒凉」，即被剥夺一切装饰，被劫夺一切果实，于是「有人居住的城邑必变为荒场」，因为城邑「靠田地供养」。这普遍的荒凉即将临到他们，所以难怪他们忧虑惧怕地吃饼。此处我们被告知，(1) 这审判的起因有多坏；是「因其中一切居民所行的强暴」，就是他们的不义和欺压，以及他们彼此相害，神必为此与他们算账，正如为他们在敬拜上对他所加的冒犯算账一样。注意，一国德行的衰败带来其他一切的衰败；当邻舍彼此吞吃之时，神派仇敌来吞吃他们全部，是公义的。(2) 这审判的效用有多好：「你们就知道我是耶和华」；他们若借这些审判学会正确地认识他，这就足以弥补他们因这些荒凉所失去的一切。那些有助于引我们进入、并促进我们与神相交的苦难，无论对肉体多么难堪，都是蒙福的苦难。
英文原文
Prediction of the Famine (593 BC)
¹⁷ Moreover the word of the LORD came to me, saying,
¹⁸ Son of man, eat thy bread with quaking, and drink thy water with trembling and with carefulness;
¹⁹ And say unto the people of the land, Thus saith the Lord GOD of the inhabitants of Jerusalem, and of the land of Israel; They shall eat their bread with carefulness, and drink their water with astonishment, that her land may be desolate from all that is therein, because of the violence of all them that dwell therein.
²⁰ And the cities that are inhabited shall be laid waste, and the land shall be desolate; and ye shall know that I am the LORD.
Here again the prophet is made a sign to them of the desolations that were coming on Judah and Jerusalem. 1. He must himself eat and drink in care and fear, especially when he was in company, Eze 12:17,18. Though he was under no apprehension of danger to himself, but lived in safety and plenty, yet he must eat his bread with quaking (the bread of sorrows, Ps 127:2) and drink his water with trembling and with carefulness, that he might express the calamitous condition of those that should be in Jerusalem during the siege; not that he must dissemble and pretend to be in fear and care when really he was not; but having to foretel this judgment, to show that he firmly believed it himself, and yet was far from desiring it, in the prospect of it he was himself affected with grief and fear. Note, When ministers speak of the ruin coming upon impenitent sinners they must endeavour to speak feelingly, as those that know the terrors of the Lord; and they must be content to endure hardness, so that they may but do good. 2. He must tell them that the inhabitants of Jerusalem should in like manner eat and drink with care and fear, Eze 12:19,20. Both those that have their home in Jerusalem and those of the land of Israel that come to shelter themselves there, shall eat their bread with carefulness and drink their water with astonishment, either because they are afraid it will not hold out, but they shall want shortly, or because they are continually expecting the alarms of the enemy, their life hanging in doubt before them (De 28:66), so that what they have they shall have no enjoyment of nor will it do them any good. Note, Care and fear, if they prevail, are enough to embitter all our comforts and are themselves very sore judgments. They shall be reduced to these straits that thus by degrees, and by the hand of those that thus straiten them, both city and country may be laid in ruins; for it is no less than an utter destruction of both that is aimed at in these judgments—that her land may be desolate from all the fulness thereof, may be stripped of all its ornaments and robbed of all its fruits, and then of course the cities that are inhabited shall be laid waste, for they are served by the field. This universal desolation was coming upon them, and then no wonder that they eat their bread with care and fear. Now we are here told, (1.) How bad the cause of this judgment was; it is because of the violence of all those that dwell therein, their injustice and oppression, and the mischief they did one another, for which God would reckon with them, as well as for the affronts put upon him in his worship. Note, The decay of virtue in a nation brings on a decay of every thing else; and when neighbours devour one another it is just with God to bring enemies upon them to devour them all. (2.) How good the effect of this judgment should be: You shall know that I am the Lord; and if, by these judgments, they learn to know him aright, that will make up the loss of all they are deprived of by these desolations. Those are happy afflictions, how grievous soever to flesh and blood, that help to introduce us into and improve us in an acquaintance with God.
21-28
Message from God to the People; Impious and Deceitful Hopes (593 BC)
神给百姓的信息；不敬与虚妄的盼望（主前593年）
²¹ 耶和华的话临到我说：
²² 「人子啊，你们在以色列地为什么有这俗语说：『日子迟延，一切异象都落了空』呢？
²³ 你要告诉他们说：『主耶和华如此说：我必使这俗语止息，以色列中不再用这俗语。』你倒要对他们说：『日子临近了，一切异象的效验也都临近了。』
²⁴ 从此在以色列家中必不再有虚假的异象和奉承的占卜。
²⁵ 我耶和华如此说：我所讲的话，必定成就，不再耽延。你们这悖逆之家啊，我在你们的日子，必说这话，并要成就。这是主耶和华说的。」
²⁶ 耶和华的话又临到我说：
²⁷ 「人子啊，看哪，以色列家的人说：『他所见的异象，是关乎许多日子以后的事；他所预言的，是遥远的将来。』
²⁸ 所以你要对他们说：『主耶和华如此说：我的话不再耽延，我所讲的话必定成就。这是主耶和华说的。』」
为要使这安然无虑、疏忽大意的百姓期待那将临的刑罚——好叫他们借着悔改和归正来阻止这些刑罚——已经用过了种种方法。他们灭亡的预言已有异象印证，又用预兆加以说明，且都带着如此明显的证据和能力，以致人们本以为他们必会被打动；然而这里告诉我们，他们如何回避这说服力，如何防备它——那就是他们彼此告诉，又告诉自己：虽然所警告的刑罚终必来到，却要过许久才来到。这种使他们安然自恃的借口，在这里得到了回应，被证明是虚妄无据的；神在不同时候借先知赐给他们两个信息，内容相同；先知必须如此费心、如此费力，才能纠正他们的错觉（结12:21,26）。请注意：
一、他们如何以刑罚将被推迟的盼望来自欺。他们有一句话，已成了一句「以色列地」的俗语（结12:22）。他们说：「『日子迟延』；刑罚在所预期的时候没有来到，似乎仍日复一日地被推延，所以我们断定『一切异象都落了空』；因为看来有些异象确实如此——毁灭既未到如今，就永不会到了；我们再也不信先知了，因为我们受惊吓多于受害。」他们还有另一句话——这话即使不能胜过他们的良心，至少能冷却他们的热心，减少他们的关切——那就是：「『这异象』是关乎『许久以后』的事；它论及的是遥远的事，他所预言的事，虽然可能是真的，却仍十分『遥远』，所以我们不必为此费心」（结12:27）；「在这些灾祸来到之前，我们可以体面平安地离世。」倘若这些灾祸真的被这样推迟了，他们尽可以像希西家那样安然无事：「在我的日子太平诚实，岂不是好吗？」但这却是一个大错误，他们不过是自欺以至灭亡；神对此大大不悦；因为：1. 这是把神的忍耐当作可恶滥用；他暂时静默不语，他们就想「他与他们一样」（诗50:21）。那本应「领他们悔改」的神的宽容，反倒使他们心里刚硬犯罪。他们既乐意想：「因为」对他们「判决没有立刻执行」，自己的行为就不是「恶」的；于是断定「异象」本身也「落了空」，因为「日子迟延」了。2. 这话从他们中间的假先知那里得到了支持；这似乎可从神所留意到的话看出（结12:24）：「连以色列家中」也有「虚假的异象」和「奉承的占卜」——这以色列家本受了「神谕」的托付。那些因敬拜冒充的神明而自欺的人，竟又因信从冒充的预言而自欺，这并不奇怪；神为他们的偶像之故，公义地把他们交给「强大的迷惑」。3. 这些话已成为俗语；它们被人刻意在百姓中散布，以至于人人挂在嘴上，而且不仅如此，还像俗语常有的那样被众人普遍认同——不仅古人的俗语如此，今人的俗语也是如此。注意，一个国家腐败邪恶的话成为俗语，这是全国性败坏的标记；撒但借这些话坚定人对神的话语和道路的成见，这是撒但的诡计，也是大大得罪天上神的事。犯罪时不能借口说「这话是常说的」来推诿。
二、他们如何被郑重告知：他们不过是在自欺，因为刑罚必被加速；这些亵渎的俗语必受对付：「因此你要告诉他们：『日子临近了』」（结12:23），又说：「『我的话不再耽延』」（结12:28）。他们把那灾祸之日推得越远，就越惹动神使之更速速临到他们；并且那灾祸来到之时，要更加严厉、更加沉重、更加令他们惊骇。他要告诉他们：
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神必使那支持他们虚妄盼望的谎言俗语和谎言预言闭口无言，并使他们二者都羞愧：（1）「我必使这俗语止息」；因为当复仇之日来到，预言的一点一画也不落空时，他们就要羞于「在以色列中用它作俗语说：『日子迟延，异象落了空。』」注意，那些不肯因神的话语而开眼、改正自己错误的人，必因神的刑罚而被纠正过来；因为「凡说乖谬话的口，必被塞住。」（2）「必不再有虚假的异象」（结12:24）。那些曾告诉百姓「必享平安」「必快见苦难尽头」的假先知，必因事情的发展被证明是错的，那时他们就要为自己的冒充羞愧，要抱头蒙羞，闭口无言。注意，真理既比谬误更古老，也必比它长久；真理先发，也必先达终点。真先知的异象和预言坚立，力量、权能和功效全备；它们立定法则，得着信誉，而「虚假的异象」和「奉承的占卜」却被人遗忘，「在以色列家中不再有了」；因为「真理为大，必得胜」。
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神必确实且很快成就他所说过的一切话。他以何等的威严说这话（结12:25）：「我耶和华！」「我是耶和华！」他那荣耀的名，表明他是借着成就自己的话来赋予话语以实在的神；所以对那些凭尚未成就之应许而活的先祖，他未以「耶和华」这名为他们所知（出6:3）。但他怎样在成就应许上是耶和华，也在成就警告上是耶和华。那么让他们知道：他们「所事奉的」神，就是那大而可畏的耶和华；所以，（1）他必说话，「他们或听或不听」：「我是耶和华，我必说话。」无论谁反驳，神总要说自己的话。神的圣言被称为「活泼的」圣言；外邦的神谕早已哑口无言，它们却仍在说话。从今直到世界的末了，神必有一代又一代的仆人，借着他说话；虽有人藐视他们，却不能终止他们的事奉：「你们这悖逆之家啊，我在你们的日子，必说这话。」即使在教会最黑暗的世代，神也「没有为自己留下不作见证的」，他常兴起为他说话、从他领受话语的人。「我必说这话」——那必坚立的话。（2）他所说的话必应验；必按其真实的用意和含义，按其完整的范围和界限，无误地成就：「我必说这话，也必成就」（结12:25）；因为他的心意从不改变，他的膀臂从不缩短，无限的智慧从不至于山穷水尽。在人，说与作是两件事；在神却不然；在他是 dictum, factum——既说，便作。在护理之工中，正如在创造之工中一样，「他一发话，便都作成」；因为他说：「要有光，就有了光」，「要有穹苍，就有了穹苍」（民23:19；撒上15:29）。他们既说「一切异象都落了空」（结12:22），神就说：「不，必有『一切异象的效验』」（结12:23）；它不会徒然返回，每一个预兆都必由所预兆的事来回应。那些「看见全能者异象」的人，所见的不是「虚妄的异象」；神借着「成就」来「印证他仆人的话语」。（3）这事必很快成就：「『日子临近了』，你们必看见『一切异象的效验』」（结12:23）。经上说，已经起誓：「『不再耽延了』」（启10:6）；神忍耐之年如今即将期满，他不再推迟判决的执行。「『不再耽延』」（结12:25）；他长久容忍你们，却不会永远容忍。「你们这悖逆之家啊」，所说的话必在那个时代「成就」，你们必亲眼看见所警告的刑罚，并有分于其中。「看哪，审判的主站在门前了。」义人「被接去脱离将至的祸患」，但这「悖逆之家」却不能如此安然被接去；不，他们必活着被急速赶逐，「被逐出世界之外」。这话又重复了一次（结12:28）：「『我的话不再耽延』，审判如今要快快成就；弓拉得越久，箭射得越深。」当我们向罪人讲论死亡和审判、天堂和地狱，想借此劝他们过圣洁生活时，虽然我们不见得他们是不信的人（他们也会承认确实相信来世有赏罚），然而他们却借着把来世之事当作十分遥远，来抵消这些大真理的力量，使之失去印象；他们告诉我们：「你所『见的异象，是关乎许多日子以后的事』，你所『预言的是遥远的』将来；等它们近了再来思想也为时不晚。」其实我们与死亡之间，与可畏的永恒之间，不过一步之遥；「这默示有一定的日期，快要应验，并不虚谎」；所以我们当爱惜光阴，速速为来世作好预备；因为来世虽是未来的事，却是极近的；不悔改的罪人正昏昏沉睡之时，他们的「灭亡却不沉睡」。
英文原文
Message from God to the People; Impious and Deceitful Hopes (593 BC)
²¹ And the word of the LORD came unto me, saying,
²² Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth?
²³ Tell them therefore, Thus saith the Lord GOD; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision.
²⁴ For there shall be no more any vain vision nor flattering divination within the house of Israel.
²⁵ For I am the LORD: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord GOD.
²⁶ Again the word of the LORD came to me, saying,
²⁷ Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off.
²⁸ Therefore say unto them, Thus saith the Lord GOD; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord GOD.
Various methods had been used to awaken this secure and careless people to an expectation of the judgments coming, that they might be stirred up, by repentance and reformation, to prevent them. The prophecies of their ruin were confirmed by visions, and illustrated by signs, and all with such evidence and power that one would think they must needs be wrought upon; but here we are told how they evaded the conviction, and guarded against it, namely, by telling themselves, and one another, that though these judgments threatened should come at last yet they would not come of a long time. This suggestion, with which they bolstered themselves up in their security, is here answered, and shown to be vain and groundless, in two separate messages which God sent to them by the prophet at different times, both to the same purport; such care, such pains, must the prophet take to undeceive them, Eze 12:21,26. Observe,
I. How they flattered themselves with hopes that the judgments should be delayed. One saying they had, which had become proverbial in the land of Israel, Eze 12:22. They said, "The days are prolonged; the judgments have not come when they were expected to come, but seem to be still put off de die in diem—from day to day, and therefore we may conclude that every vision fails, because it should seem that some do, that because the destruction has not come yet it will never come; we will never trust a prophet again, for we have been more frightened than hurt." And another saying they had which, if it would not conquer their convictions, yet would cool their affections and abate their concern, and that was, "The vision is for a great while to come; it refers to events at a vast distance, and he prophesies of things which, though they may be true, are yet very far off, so that we need not trouble our heads about them (Eze 12:27); we may die in honour and peace before these troubles come." And, if indeed the troubles had been thus adjourned, they might have made themselves easy, as Hezekiah did. Is it not well if peace and truth shall be in my days? But it was a great mistake, and they did but deceive themselves into their own ruin; and God is here much displeased at it; for, 1. It was a wretched abuse of the patience of God, who, because for a time he kept silence, was thought to be altogether such a one as themselves, Ps 50:21. That forbearance of God which should have led them to repentance hardened them in sin. They were willing to think their works were not evil because sentence against them was not executed speedily; and therefore concluded the vision itself failed, because the days were prolonged. 2. It received countenance from the false prophets that were among them, as should seem from the notice God takes (Eze 12:24) of the vain visions, and flattering divinations, even within the house of Israel, to whom were committed the oracles of God. No marvel if those that deceived themselves by worshipping pretended deities deceived themselves also by crediting pretended prophecies, to which strong delusions God justly gave them up for their idolatries. 3. These sayings had become proverbial; they were industriously spread among the people, so that they had got into very one's mouth, and not only so, but were generally assented to, as proverbs usually are, not only the proverbs of the ancients, but those of the moderns too. Note, It is a token of universal degeneracy in a nation when corrupt and wicked sayings have grown proverbial; and it is an artifice of Satan by them to confirm men in their prejudices against the word and ways of God, and a great offence to the God of heaven. It will not serve for an excuse, in saying ill, to plead that it is a common saying.
II. How they are assured that they do but deceive themselves, for the judgments shall be hastened, these profane proverbs shall be confronted: Tell them, therefore, The days are at hand (Eze 12:23), and again, There shall none of my words be prolonged any more, Eze 12:28. Their putting the evil day far from them does but provoke God to bring it the sooner upon them; and it will be so much the sorer, so much the heavier, so much the more a surprise and terror to them when it does come. He must tell them,
1. That God will certainly silence the lying proverbs, and the lying prophecies, with which they buoyed up their vain hopes, and will make them ashamed of both: (1.) I will make this proverb to cease; for when they find the days of vengeance have come, and not one iota or tittle of the prediction falls to the ground, they will be ashamed to use it as a proverb in Israel, The days are prolonged, and the vision fails. Note, Those that will not have their eyes opened and their mistakes rectified, by the word of God, shall be undeceived by his judgments: for every mouth that speaks perverse things shall be stopped. (2.) There shall be no more any vain vision, Eze 12:24. The false prophets, who told the people they should have peace and should soon see an end of their troubles, shall be disproved by the event, and then shall be ashamed of their pretensions, and shall hide their heads and impose silence upon themselves. Note, As truth was older than error, so it will survive it; it got the start, and it will get the race. The true prophets' visions and predictions stand, and are in full force, power, and virtue; they give law, and receive credit, when the vain visions, and the flattering divinations, are lost and forgotten, and shall be no more in the house of Israel; for great is the truth, and will prevail.
2. That God will certainly, and very shortly, accomplish every word that he has spoken. With what majesty does he say it (Eze 12:25): I am the Lord! I am Jehovah! That glorious name of his speaks him a God giving being to his word by the performance of it, and therefore to the patriarchs, who lived by faith in a promise not yet performed, he was not known by his name Jehovah, Ex 6:3. But, as he is Jehovah in making good his promise, so he is in making good his threatenings. Let them know then that God, with whom they have to do, is the great Jehovah, and therefore, (1.) He will speak, whether they will hear or whether they will forbear: I am the Lord, I will speak. God will have his saying, whoever gainsays it. God's oracles are called lively ones, for they still speak when the pagan oracles are long ago struck dumb. There has been, and shall be, a succession of God's ministers to the end of the world, by whom he will speak; and, though contempt may be put upon them, that shall not put a period to their ministration: In your days, O rebellious house! will I say the word. Even in the worst ages of the church God left not himself without witness, but raised up men that spoke for him, that spoke from him. I will say the word, the word that shall stand. (2.) The word that he speaks shall come to pass; it shall infallibly be accomplished according to the true intent and meaning of it, and according to the full extent and compass of it: I will say the word and will perform it (Eze 12:25), for his mind is never changed, nor his arm shortened, nor is Infinite Wisdom ever nonplussed. With men saying and doing are two things, but they are not so with God; with him it is dictum, factum—said, and done. In the works of providence, as in those of creation, he speaks and it is done; for he said, Let there be light, and there was light—Let there be a firmament, and there was a firmament, Nu 23:19, 1Sa 15:29. Whereas they had said, Every vision fails (Eze 12:22), God says, "No, there shall be the effect of every vision (Eze 12:23); it shall not return void, but every sign shall be answered by the thing signified." Those that see the visions of the Almighty do not see vain visions; God confirms the word of his servants by performing it. (3.) It shall be accomplished very shortly: "The days are at hand when you shall see the effect of every vision, Eze 12:23. It is said, it is sworn, that delay shall be no longer (Re 10:6); the year of God's patience has now just expired, and he will no longer defer the execution of the sentence. It shall be no more prolonged (Eze 12:25); he has borne with you a great while, but he will not bear always. In your days, O rebellious house! shall the word that is said be performed, and you shall see the threatened judgments and share in them. Behold, the Judge stands at the door. The righteous are taken away from the evil to come, but this rebellious house shall not be so quietly taken away; no, they shall live to be hurried away, to be chased out of the world." This is repeated (Eze 12:28): "There shall none of my words be prolonged any more, but judgment shall now hasten on apace; and the longer the bow has been in the drawing the deeper shall the arrow pierce." When we tell sinners of death and judgment, heaven and hell, and think by them to persuade them to a holy life, though we do not find them downright infidels (they will own that they do believe there is a state of rewards and punishments in the other world), yet they put by the force of those great truths, and void the impressions of them, by looking upon the things of the other world as very remote; they tell us, "The vision you see is for many days to come, and you prophesy of the times that are very far off; it will be time enough to think of them when they come nearer," whereas really there is but a step between us and death, between us and an awful eternity; yet a little while and the vision shall speak and not lie, and therefore it concerns us to redeem time, and get ready with all speed for a future state; for, though it is future, it is very near, and while impenitent sinners slumber their damnation slumbers not.
虽然神荣耀的异象已从先知面前上升离去，他的话语仍临到他，并借他传给百姓；其内容与异象中所启示的相同，即要陈明将临到耶路撒冷的可怕审判，借此那城和圣殿必全然荒废。在本章中：一、先知借搬移物件、离开住处，要成为一个预兆，表明迦勒底人攻取那城时，西底家在极度混乱中逃出耶路撒冷的情形（结12:1-16）。二、先知借战战兢兢地吃饭，要成为一个预兆，表明围城期间城中的饥荒，以及居民所必陷入的惊惶（结12:17-20）。三、神差遣信息给百姓，向他们保证这一切预言必很快应验，并不像他们自欺所想的那样会被拖延（结12:21-28）。