서론
无标题
英文原文
In this chapter, I. The prophet is consulted by some of the elders of Israel, Eze 20:1. II. He is instructed by his God what answer to give them. He must, 1. Signify God's displeasure against them, Eze 20:2,3. And, 2. He must show them what just cause he had for that displeasure, by giving them a history of God's grateful dealings with their fathers and their treacherous dealings with God. (1.) In Egypt, Eze 20:5-9. (2.) In the wilderness, Eze 20:10-26. (3.) In Canaan, Eze 20:27-32. 3. He must denounce the judgments of God against them, Eze 20:33-36. 4. He must tell them likewise what mercy God had in store for them, when he would bring a remnant of them to repentance, re-establish them in their own land, and set up his sanctuary among them again, Eze 20:37-44. 5. Here is another word dropped towards Jerusalem, which is explained and enlarged upon in the next chapter, Eze 20:45-49.
1-4
The Prophet Consulted by the Elders (592 BC)
长老来求问先知（公元前592年）
¹ 第七年五月初十日，有以色列的几个长老来求问耶和华，坐在我面前。
² 那时耶和华的话临到我说：
³ 「人子啊，你要告诉以色列的长老，对他们说：主耶和华如此说：你们来求问我吗？主耶和华说：我指着我的永生起誓，我必不为你们所求问。
⁴ 人子啊，你要审问他们吗？你要审问他们吗？你当使他们知道他们列祖所行可憎的事。」
这里有：1. 我们本章所得这信息的缘由。我们在结18:1-32所得的那篇道，是因他们妄自非议神而起的；这一篇是因他们假冒为善的求问而起的。各人必得自己的报应。这篇预言日期明确，在被掳的「第七年」，约在以西结开始说预言两年之后。神要他们计算被掳的时日有多长，使他们看见年份虽然极其缓慢地向着释放推进，却仍在前进。「以色列的几个长老来求问耶和华」，不是定期而来（如结8:1那些人），而是看来因偶然和特别的事故而来。他们是被掳在本地的人，还是新近从耶路撒冷为事务来到巴比伦的长老，并不确定；但从先知对他们所说的话（结20:32）来看，他们的求问似乎是：如今他们既被掳到巴比伦，远离本国，那里不但没有圣殿，连敬拜神的会堂也没有，他们为讨好他们的主人和君王，可否与他们一同敬拜，「随从这些国家各家族所行的」，就是「事奉木石」的？这事尽可能被掩盖美化，正如乃缦在以利沙面前为自己在临门庙叩拜、向王行礼一事辩护一样；但我们有理由怀疑他们的求问正是为此。注意，那些在罪中受刑、却仍求神许可他们继续犯罪的心，实在刚硬得可怕。他们来，极其端庄地、「敬虔地」「坐」在先知「面前」（结33:31）。2. 这信息的要旨。(1) 他们必被使知道「神向他们发怒」；他们既定意仍在过犯中继续，却来求问祂，祂视为冒犯：「主耶和华说：我指着我的永生起誓，我必不为你们所求问」（结20:3）。他们敬虔的假冒为善既不能蒙神悦纳，也不能为自己得益。神不留意他们的求问，也不给他们任何满意的回答。注意，假冒为善地敬拜神和祂的典章，不但不能讨祂喜悦，反倒惹祂发怒。(2) 他们必被使知道神向他们发怒是公义的（结20:4）：「『人子啊，你要审问他们吗？你要审问他们吗？』你是先知，总不至于为他们『代求』，如同在神面前的代求者；但你必会为他们『宣告判决』，如同为神判案的审判官。『看哪，我已立你列国之上』；你岂不向他们宣告主的判语吗？因此你当使他们『知道他们列祖所行可憎的事』。」如今所下的命令如此，正如先前（结16:2）他要使他们「知道自己所行可憎的事」。虽然他们自己的可憎之事已足以证明神向他们最严厉的处置为公义，但让他们知道「他们列祖所行可憎的事」也是有用的，使他们可以看见，神如今终于将他们从民中剪除是何等公义——因为他们从一开始就是这样一个惹动祂怒气的民。
英文原文
The Prophet Consulted by the Elders (592 BC)
¹ And it came to pass in the seventh year, in the fifth month, the tenth day of the month, that certain of the elders of Israel came to enquire of the LORD, and sat before me.
² Then came the word of the LORD unto me, saying,
³ Son of man, speak unto the elders of Israel, and say unto them, Thus saith the Lord GOD; Are ye come to enquire of me? As I live, saith the Lord GOD, I will not be enquired of by you.
⁴ Wilt thou judge them, son of man, wilt thou judge them? cause them to know the abominations of their fathers:
Here is, 1. The occasion of the message which we have in this chapter. That sermon which we had Eze 18:1-32 was occasioned by their presumptuous reflections upon God; this was occasioned by their hypocritical enquiries after him. Each shall have his own. This prophecy is exactly dated, in the seventh year of the captivity, about two years after Ezekiel began to prophesy. God would have them to keep account how long their captivity lasted, that they might see how the years went on towards their deliverance, though very slowly. Certain of the elders of Israel came to enquire of the Lord, not statedly (as those Eze 8:1), but, as it should seem, occasionally, and upon a particular emergency. Whether they were of those that were now in captivity, or elders lately come from Jerusalem upon business to Babylon, is not certain; but, by what the prophet says to them (Eze 20:32), it should seem, their enquiry was whether now that they were captives in Babylon, at a distance from their own country, where they had not only no temple, but no synagogue, for the worship of God, it was not lawful for them, that they might ingratiate themselves with their lords and masters, to join with them in their worship and do as the families of these countries do, that serve wood and stone. This matter was palliated as well as it would bear, like Naaman's pleading with Elisha for leave to bow in the house of Rimmon, in compliment to the king; but we have reason to suspect that their enquiry drove at this. Note, Those hearts are wretchedly hardened which ask God leave to go on in sin, and that when they are suffering for it. They came and sat very demurely and with a show of devotion before the prophet, Eze 33:31. 2. The purport of this message. (1.) They must be made to know that God is angry with them; he takes it as an affront that they come to enquire of him when they are resolved to go on still in their trespasses: As I live, saith the Lord God, I will not be enquired of by you, Eze 20:3. Their shows of devotion shall be neither acceptable to God nor advantageous to themselves. God will not take notice of their enquiries, nor give them any satisfactory answers. Note, A hypocritical attendance on God and his ordinances is so far from being pleasing to him that it is provoking. (2.) They must be made to know that God is justly angry with them (Eze 20:4): "Wilt thou judge them, son of man, wilt thou judge them? Thou art a prophet, surely thou wilt not plead for them, as an intercessor with God; but surely thou wilt pass sentence on them as a judge for God. See, I have set thee over the nation; wilt thou not declare to them the judgments of the Lord? Cause them therefore to know the abominations of their fathers." So the orders run now, as before (Eze 16:2) he must cause them to know their own abominations. Though their own abominations were sufficient to justify God in the severest of his proceedings against them, yet it would be of use for them to know the abominations of their fathers, that they might see what a righteous thing it was with God now at last to cut them off from being a people, who from the first were such a provoking people.
5-9
God's Gracious Dealings with Israel (592 BC)
神对以色列的恩典作为（公元前592年）
⁵ 你要对他们说：主耶和华如此说：当日我拣选以色列，向雅各家起誓，在埃及地使他们认识我的时候，我向他们起誓说：我是主耶和华你们的神。
⁶ 那日我向他们起誓，必领他们出埃及地，到我为他们察看的流奶与蜜之地，就是全地的荣耀之地。
⁷ 我对他们说：你们各人要抛弃眼所喜爱的可憎之物，不可因埃及的偶像玷污自己。我是主耶和华你们的神。
⁸ 他们却悖逆我，不肯听从我；他们没有抛弃眼所喜爱的可憎之物，也没有离弃埃及的偶像。那时我说：我要将我的忿怒倾倒在他们身上，在埃及地成就我的怒气，向他们发作。
⁹ 我却为我名的缘故而行，免得我的名在寄居其中的列国人眼前被亵渎；我曾在他们眼前借领他们出埃及地使他们认识我。
以色列百姓忘恩与悖逆的历史，在此追溯到他们一开始的时候；人类背离造物主的历史也是如此。我们刚读了始祖被造的故事，紧接着就读到他们悖逆的故事；以色列也是如此，可见这百姓是要代表全人类——既在他们对神的回应上，也在神对他们的对待上。这里有：
一、神在以色列于埃及为法老奴仆之时，律法上对他们的恩典旨意。要说，要记下，以归荣耀于那永不朽坏的白白恩典：正是在那时，在那地，1. 他拣选以色列作他自己的子民，尽管他们的光景糟糕，品格更糟，好使他可以得着改善这两者的荣耀。他所以拣选他们，是因为他们是雅各家的后裔，是那位与神较力之王子 的后裔，为要向他列祖起誓所应许的守约（申 7:7,8）。2. 他借他的名耶和华（一个新名，出 6:3）使他们认识他，那时他们因受奴役几乎已经丧失了他们列祖所认识的那名——全能的神。注意，正如我们福乐的根基是在于神拣选我们，迈向福乐的第一步是在于神使我们认识他。无论我们处于多远的距离、何等的困境，那位甚至在埃及地使以色列人认识他的神，也能寻见我们，以他恩典的启示和同在的彰显追随我们。3. 他将自己作为立约之神赐给他们：我向他们起誓，亲口说了，又以起誓坚定：「我是主耶和华你们的神，你们当向他尽忠，并从他、在他里面指望你们的福乐。」4. 他应许领他们出埃及，并成就了所应许的。他向他们起誓，意思是他起誓要拯救他们；他们既极不配，拯救又极不可能，所以这应许有借起誓坚定的必要。或者，他举手，意思是他伸出他全能的力量来成就这事；他以伸出来的膀臂成就（诗 136:12）。5. 他向他们保证必使他们得迦南地为业。他所以领他们出埃及，为要领他们进入我为他们察看的那地——第二个伊甸园，全地的荣耀。他看它如此：气候温和，土壤肥沃，地势宜人，样样美好（申 8:7, 11:12）；或者不论实际如何，他既在其中设立了他的圣所，便使它如此。
二、他当时赐给他们的合理命令，以及他与之立约的轻易条件。他既告诉了他们可以从他那里期望什么，接着就告诉他们他所期望于他们的不过如此（结 20:7）：你们各人要抛弃自己所用以敬拜的、眼中看为可喜爱的偶像——这些当是你们眼中的可憎之物。要厌恶它们，将它们从眼前除掉，不可因埃及的偶像玷污自己。他们之中许多人似乎对此恋恋不舍；金牛犊便是其中之一。他们既脱离了埃及的奴役，就当舍弃埃及的偶像崇拜，这是公义的，也是理所当然的；况且神领他们出来时向埃及的众神行了审判（民 33:4），借此显明自己超乎其上。不论他们可能倾向别的什么偶像，单为埃及曾作他们为奴之家的缘故，他们也当对埃及的神心存根深蒂固的厌恶。然而他们竟需要这样的警戒，并且这警戒还附有充足的理由：我是主耶和华你们的神，我既不需助手，也不容竞争者。
三、他们悖逆地违背这些命令，为此神本可以早把他们从成作为一个民族的那一刻起就剪除（结 20:8）：他们背叛神，不仅拒绝遵行他具体的诫命，更是抛弃了效忠，实际上就是告诉他，他们要自由地敬拜所喜悦的任何神。甚至在神下来拯救他们、为此差遣摩西的时候，他们仍不肯离弃埃及的偶像——这或许正是他们如此眷恋埃及葱蒜的原因（民 11:5），因为埃及人所敬拜的物件中包括葱蒜。奇哉，埃及的一切灾祸竟不能治愈他们对埃及偶像的钟爱。为此神说他要将忿怒倾倒在他们身上，甚至在他们还在埃及地之中的时候。他本可公义地说：「让他们与埃及人同死吧。」这更显明神恩典的丰盛：他看见他们已恶贯满盈、临近灭亡，却仍乐意为他们成就如此大的拯救。摩西满可以说：这不是因你的义（申 9:4,5）。
四、尽管如此，神为他们所行的奇妙拯救。他们虽在赐恩之际便辜负了恩典，当神在他们罪孽被发现之时本要医治他们（何 7:1），然而怜悯向审判夸胜，神纯粹为他名的缘故行了所定意要行的（结 9）。当在我们里面找不到任何理由足以说明他施恩的根据时，他便为自己预备了一个理由。神在列国人眼前使他们认识他——当他吩咐摩西公开地对法老说：以色列是我的儿子，我的长子，容他们去，好使他们事奉我。倘若那时他任凭他们按所当得的因自己的恶行而灭亡，埃及人必因此非议他，他的名必被亵渎——而这名当被尊为圣，也必被尊为圣。注意，教会即便败坏之时仍蒙保全，因为神必保全他自己的荣耀。
英文原文
God's Gracious Dealings with Israel (592 BC)
⁵ And say unto them, Thus saith the Lord GOD; In the day when I chose Israel, and lifted up mine hand unto the seed of the house of Jacob, and made myself known unto them in the land of Egypt, when I lifted up mine hand unto them, saying, I am the LORD your God;
⁶ In the day that I lifted up mine hand unto them, to bring them forth of the land of Egypt into a land that I had espied for them, flowing with milk and honey, which is the glory of all lands:
⁷ Then said I unto them, Cast ye away every man the abominations of his eyes, and defile not yourselves with the idols of Egypt: I am the LORD your God.
⁸ But they rebelled against me, and would not hearken unto me: they did not every man cast away the abominations of their eyes, neither did they forsake the idols of Egypt: then I said, I will pour out my fury upon them, to accomplish my anger against them in the midst of the land of Egypt.
⁹ But I wrought for my name's sake, that it should not be polluted before the heathen, among whom they were, in whose sight I made myself known unto them, in bringing them forth out of the land of Egypt.
The history of the ingratitude and rebellion of the people of Israel here begins as early as their beginning; so does the history of man's apostasy from his Maker. No sooner have we read the story of our first parents' creation than we immediately meet with that of their rebellion; so we see here it was with Israel, a people designed to represent the body of mankind both in their dealings with God and in his with them. Here is,
I. The gracious purposes of God's law concerning Israel in Egypt, where they were bond-slaves to Pharaoh. Be it spoken, be it written, to the immortal honour of free grace, that then and there, 1. He chose Israel to be a peculiar people to himself, though their condition was bad and their character worse, that he might have the honour of mending both. He therefore chose them, because they were the seed of the house of Jacob, the posterity of that prince with God, that he might keep the oath which he had sworn unto their fathers, De 7:7,8. 2. He made himself known to them by his name Jehovah (a new name, Ex 6:3), when by reason of their servitude they had almost lost the knowledge of that name by which he was known to their fathers, God Almighty. Note, As the foundation of our blessedness is laid in God's choosing us, so the first step towards it is God's making himself known to us. And whatever distance we are at, whatever distress we are in, he that made himself known to Israel even in the land of Egypt can find us out, and follow us with the gracious discoveries and manifestations of his favour. 3. He made over himself to them as their God in covenant: I lifted up my hand unto them, saying it, and confirming it with an oath. "I am the Lord your God, to whom you are to pay your homage, and from whom and in whom you are to expect your bliss." 4. He promised to bring them out of Egypt; and made good what he promised. He lifted up his hand, that is, he swore unto them, that he would deliver them; and, they being very unworthy, and their deliverance very unlikely, it was requisite that the promise of it should be confirmed by an oath. Or, He lifted up his hand, that is, he put forth his almighty power to do it; he did it with an outstretched arm, Ps 136:12. 5. He assured them that he would put them in possession of the land of Canaan. He therefore brought them out of Egypt, that he might bring them into a land that he had spied out for them, a second garden of Eden, which was the glory of all lands. So he found it, the climate being temperate, the soil fruitful, the situation pleasant, and every thing agreeable (De 8:7,11:12); or, however this might be, so he made it, by setting up his sanctuary in it.
II. The reasonable commands he gave them, and the easy conditions of his covenant with them at that time. Having told them what they might expect from him, he next tells them what was all he expected from them; it was no more than this (Eze 20:7): "Cast you away every man his images that he uses for worship, that are the adorations, but should be the abominations, of his eyes. Let him abominate them, and put them out of his sight, and defile not yourselves with the idols of Egypt." Of these, it seems, many of them were fond; the golden calf was one of them. It was just, and what might reasonably be expected, that, being delivered from the Egyptian slavery, they should quit the Egyptian idolatry, especially when God, at bringing them out, executed judgment upon the gods of Egypt (Nu 33:4) and thereby showed himself above them. And, whatever other idols they might have an inclination to, one would think they should have had a rooted aversion to the gods of Egypt for Egypt's sake, which had been to them a house of bondage. Yet, it seems, they needed this caution, and it is backed with a good reason: I am the Lord your God, who neither need an assistant nor will admit a rival.
III. Their unreasonable disobedience to these commands, for which God might justly have cut them off as soon as ever they were formed into a people (Eze 20:8): They rebelled against God, not only refused to comply with his particular precepts, but shook off their allegiance, and in effect told him that they should be at liberty to worship what god they pleased. And even then when God came down to deliver them, and sent Moses for that purpose, yet they would not forsake the idols of Egypt, which perhaps made them speak so affectionately of the onions of Egypt (Nu 11:5), for among other things the Egyptians worshipped an onion. It was strange that all the plagues of Egypt would not prevail to cure them of their affection to the idols of Egypt. For this God said he would pour out his fury upon them, even while they were yet in the midst of the land of Egypt. Justly might he have said, "Let them die with the Egyptians." This magnifies the riches of God's goodness, that he was pleased to work so great a salvation for them even when he saw them ripe for ruin. Well might Moses tell them, It is not for your righteousness, De 9:4,5.
IV. The wonderful deliverance which God wrought for them, notwithstanding. Though they forfeited the favour while it was in the bestowing, and when God would have healed them when their iniquity was discovered (Ho 7:1), yet mercy rejoiced against judgment, and God did what he designed purely for his own name's sake, Eze 20:9. When nothing in us will furnish him with a reason for his favours he furnishes himself with one. God made himself known to them in the sight of the heathen when he ordered Moses publicly to say to Pharaoh, Israel is my son, my first-born, let them go, that they may serve me. Now, if he had left them to perish for their wickedness as they deserved, the Egyptians would have reflected upon him for it, and his name would have been polluted, which ought to be sanctified and shall be so. Note, The church is secured, even when it is corrupt, because God will secure his own honour.
10-26
The Privileges and Sins of Israel (592 BC)
以色列的特权与罪（主前592年）
¹⁰ 所以我使他们出埃及地，领他们到旷野。
¹¹ 我将我的律例赐给他们，将我的典章指示他们；人若遵行，就必因此存活。
¹² 又将我的安息日赐给他们，作我与他们之间的记号，好叫他们知道我耶和华是使他们成为圣的。
¹³ 以色列家却在旷野悖逆我，不遵行我的律例，厌弃我的典章——人若遵行，就必因此存活——并且大大干犯我的安息日。我就说，要将我的烈怒倾倒在他们身上，在旷野向他们发尽我的忿怒。
¹⁴ 我却为我名的缘故这样行，免得我的名在列国人眼前被亵渎；我是在他们眼前领他们出来的。
¹⁵ 我在旷野向他们起誓，必不领他们进入我所赐给他们流奶与蜜之地——那地是万地的荣耀；
¹⁶ 因为他们厌弃我的典章，不遵行我的律例，干犯我的安息日：因为他们的心随从他们的偶像。
¹⁷ 虽然如此，我的眼却顾惜他们，不毁灭他们；我也没有在旷野使他们灭绝净尽。
¹⁸ 我在旷野对他们的儿女说：你们不可遵行你们列祖的律例，谨守他们的典章，也不可用他们的偶像玷污自己。
¹⁹ 我是耶和华你们的神；你们要遵行我的律例，谨守我的典章，遵行；
²⁰ 且以我的安息日为圣；这要作我与你们之间的记号，使你们知道我耶和华是你们的神。
²¹ 只是儿女悖逆我，他们不遵行我的律例，不谨守我的典章去遵行——人若遵行，就必因此存活——干犯我的安息日。我就说，要将我的烈怒倾倒在他们身上，在旷野向他们成就我的怒气。
²² 我却缩回我的手，为我名的缘故这样行，免得在列国人眼前、就是我领他们出来的那些人眼前被亵渎。
²³ 我在旷野向他们起誓，必将他们分散在列国中，四散在列邦里；
²⁴ 因为他们没有遵行我的典章，厌弃我的律例，干犯我的安息日，眼目仰望他们列祖的偶像。
²⁵ 我也任凭他们遵行不良的律例，不能存活的典章；
²⁶ 任凭他们在自己所献的礼物中行可憎的事，使凡初胎经产的都经火；我任凭他们这样行，使他们荒凉，好叫他们知道我是耶和华。
以色列以罪试图毁灭自己，与神以怜悯试图拯救他们、使他们得福——二者之间的争战史在此继续：这几节所记这场争战的实例，都与神和他们之间在旷野所发生的事有关；在其中神尊荣了自己，他们却羞辱了自己。以色列在旷野的历史在新约（林前10:1-33，来3:1-19）和旧约中都被屡屡引用，作为对我们基督徒的警戒；所以我们在这几节中也有特别的分。请观察，
一、神为他们所行的大事，他把这些事提醒他们，并非吝惜他的恩惠，而是要显明他们是何等忘恩负义。我们说，你若称一个人忘恩，便已是最重的责备了。这是极大的恩惠，1. 神使他们出埃及（结20:10），虽然紧随其后他领他们到旷野，而不是立即进入迦南。在旷野得自由，胜于在丰裕之地作奴仆；在独处中享受神和自己，胜于在人群中两样都失去；然而他们中有许多心术卑贱为奴的人不明白这一点，在遇见旷野的艰难时，反倒盼望自己仍在埃及。2. 神在西奈山赐给他们律法（结20:11）——不仅教导他们何为善恶，更以他的权柄约束他们远离恶、归向善。他将他的律例赐给他们——这原是宝贵的恩赐。摩西吩咐他们律法，作为雅各会众的产业（申33:4）。神使他们知道他的典章——不仅为他们设立律法，更向他们显明这些律法的合理和公平，显明这些律法是用何等的智慧制定的。他赐给他们的律法，又鼓励他们遵守遵行；因为人若遵行，就必因此存活——在守神诫命之中有丰盛的安慰和极大的赏赐。基督说：你若要进入生命并享受生命，*就当遵守诫命。*那些在遵行上最严紧的人，固然仍是无用的仆人——他们所作的不过是所当尽的本分——然而这样行却必丰富得报：*这样行，你就必存活。*迦勒底译本说：他必在其中得永远的生命。保罗引用这话（加3:12）以表明律法不本乎信，而是把生命建立在完全顺服的条件上——这顺服是我们无力献上的，因此我们必须仰赖福音的恩典，否则我们都灭亡了。3. 神恢复了安息日的古制——这制度在他们作奴仆时已经失落、被遗忘；因为埃及的督工断不容他们七日之中休息一日。在旷野，其实每一日都是安息日；因为那些吃吗哪、衣服又不穿破的人，何须劳碌呢？但七日中必有一日为圣安息（结20:12）：我将我的安息日赐给他们，作我与他们之间的记号——安息日的设立是神向他们施恩的记号，他们守安息日则是他们向他存敬意的记号——使他们知道我耶和华是使他们成为圣的。神藉此显明他已把他们从万民中分别出来，定意把他们塑造成为他自己的子民；他们又藉着安息日在严肃会中事奉神，得以在认识神上长进，在经历上认识他使人成圣之恩的大能与喜乐。当留意，(1) 安息日是特权，当看作特权；教会承认这是极大的恩惠，正如那一章——与本章平行、似乎也指本章的话——中所说（尼9:14）：你使他们知道你的圣安息日。(2) 安息日是记号；当人把守安息日为圣当作良心之事，这就表明他们有信仰之心，也表明他们与神之间有某种美好的相通。(3) 安息日若被妥善分别为圣，就是我们成圣的途径；我们若尽那日的本分，就必得着安慰，发现使我们成圣的正是耶和华——使我们在此得圣洁（即真正得福），又预备我们在此后得福（即完全圣洁）。
二、他们向神所行的悖逆和不孝，神本可以就此把他们逐出约外——他刚刚才把他们纳入约中（结20:13）：他们在旷野悖逆。在那里，他们从神领受如此多的怜悯，又如此倚靠他，又在往迦南的路上，然而就在那里，他们竟多次公开背叛那引导他们、供养他们的神。他们不仅不遵行神的律例，更厌弃他的典章，以为不值得遵守；他们没有分别为圣守安息日，反而大大干犯，亵渎了安息日——有人捡柴，许多人在那日出去收取吗哪。于是神屡次想要剪除他们；他不止一次说要把他们在旷野消灭。但摩西为他们代求，神自己的怜悯更有效地为他们代求，而最有力的是他对自己的荣耀的关切——使他的名不在外邦人中被亵渎亵渎（结20:14），免得埃及人说，他领他们出来是为加害他们，或是他不能领他们再前行，或是他并没有所传说那样好的地可以领他们进去（出32:12，民14:13等）。当留意，神施行宽容的怜悯，最有力的理由乃是从他自己的荣耀中所取的。
三、神定意要在旷野剪断那一代人。他曾为他们举手起誓（结20:6），如今却举手攻击他们；他既曾以起誓坚固他要领他们出埃及的应许，如今也以起誓坚固他要禁止他们进入迦南的威胁（结20:15,16）：我向他们举手起誓说：我必不将我向他们列祖起誓应许之地，给这些试探我十次的人看见（民14:22,23，诗95:11）。他们因藐视神的律法，尤其是他的安息日，在自己门前设了拦阻；而他们之所以不顺服神、忽略他的制度，根由乃是对埃及诸神的暗中爱慕：*他们的心随从他们的偶像。*当留意，人心对世界和肉体——对金钱和肚腹——的偏向（这两者乃是属灵拜偶像的两大对象），正是滋生一切违背神圣律法的不顺服的苦根。心若随从那些偶像，就必厌弃神的典章。
四、保留一个余种，要它在新一轮试炼中被接纳，并把这教导赐给那余种（结20:17）。他们虽如此当受覆亡，且已被定罪，我的眼却顾惜他们。他看他们时就怜悯他们，不把他们灭绝净尽，却宽宥他们，直等新一代长大。当留意，神许久未把我们灭绝净尽，完全是因他的怜悯。这一代新人是受过良好教育的。摩西在申命记中重述并强调那赐给从埃及出来之人的律法，好叫他们的儿女进入迦南之时，这些律法如同在他们耳中重新响起（结20:18）：「我在旷野对他们儿女说」——在摩押平原——「要遵行你们神的律例，不可遵行你们列祖的律例；不可效法他们的迷信风俗，也不可保留他们的愚妄恶俗；抛弃他们虚妄的行事，那些事除了因你们列祖所传下来的，再无别的可说（彼前1:18）。不可用他们的偶像玷污自己，因为你们已看见他们因这些偶像如何使自己被神所憎恶。却要谨守我的典章，以我的安息日为圣」（结20:19,20）。当留意，父母若疏忽，不照所当行的把良好的教训赐给儿女，儿女长大时，就当自己更加仔细殷勤地查考神的话，以补其缺；而父母的坏榜样，儿女当用以自警，而不可效法。
五、下一代人也背叛了神，因此也使自己招致神的忿怒（结20:21）：儿女也悖逆我。论到父亲们悖逆的话，在此也论到儿女，因为他们是作孽之人的种。摩西曾告诉他们，他知道他们的背叛和他们的硬着颈项（申31:27）。申9:24，你们从我认识你们的那日起，就常常悖逆耶和华。他们不遵行我的律例（结20:21）；不，他们厌弃我的律例（结20:24）。凡违背神律例的人，就是厌弃律例；这表明他们对此、对设立律例的主评价甚低。他们干犯了神的安息日，正如他们的父辈。当留意，亵渎安息日乃是引致一切不敬虔的入口；凡污秽圣时的人，必不守任何事物为洁净。论到父辈曾说（结20:16），他们的心随从他们的偶像；他们敬拜偶像，因为对偶像有爱慕。论到儿女则说（结20:24），他们的眼目仰望他们列祖的偶像；他们变得无神论化，对任何神都无爱慕，只是因为他们列祖的偶像是他们的父辈所有的、在他们眼前，所以才敬拜。他们对这些习以为常；他们若必须有神，就要那看得见的、可以自己管理的。加重他们违背神律例之罪的是：他们若遵行，本可以因此存活（结20:21）——本可以成为幸福兴盛的百姓。当留意，凡违背本分的人，也违背自己的利益；他们不肯顺从，不肯到基督那里来得生命（约5:40）。所以那些不肯在其顺从上存活兴旺的人，要在其悖逆中死亡灭亡，这是公义的。那一代人背叛并倾向拜偶像的大例，正如他们父辈的金牛犊，就是毗珥的罪孽。那时耶和华的怒气向以色列发作（民25:3）。那时耶和华会众中有瘟疫，若非非尼哈的热心及时止息，必把他们全都剪除；然而他们在约书亚的时代承认：直到那日我们仍未从那罪中得洁净（书22:17，诗106:29）。那时神就说他要将他的烈怒倾倒在他们身上（结20:21），那时他在旷野向他们举手——他们第二次正要进入迦南之际——说他必将他们分散在列国中。他正是藉着摩西临别之歌对他们说这话（申32:20）。因为他们以别神激动他的妒忌，他说：*我要向他们掩面；*又（结20:26,27）说：*我原要将他们分散四方，若非我怕仇敌的忿怒——*这话正解释了此处（结20:21,22）：我说我要将我的烈怒倾倒在他们身上，却为我名的缘故缩回了我的手。当留意，当有形教会的败坏如此大、如此惹他发怒，以致我们恐怕它要被彻底铲除之时，我们仍可坚信这一安慰：神必保守他自己的尊荣，成就他的旨意，使这世界尚存之时，其中总有他的教会。
六、神因他们的悖逆向他们施行的审判。他们不肯留意神所吩咐他们当尽本分的律例和典章，反而加以厌弃，因此神给他们不良的律例和典章，使他们不能存活（结20:25）。由此我们可以明白神在他们在旷野之时刑罚他们的几种方法——侵入的瘟疫、火蛇等等——这些与所违背的律法相应，被称为典章，因为是神公义所施行的；又被称为律例，因为他为此发出命令，正如他有时命令拯救一样，他也命令荒凉；正如他降灾与埃及一样，他也命定以色列的灾殃。当神说*「我必顷刻之间把他们灭绝」（民16:21），当他说「把民中的首领拿来，挂着」（民25:4），当他以咒诅威胁他们，又强迫他们对每一样咒诅说阿们*（申27:28）之时，他就是把那使他们不能存活的典章赐给他们。所暗含的比所明说的更多：这些典章使他们死。凡不肯受律法之诫命约束的人，必受律法之判决的约束；因为神的话总要以这样或那样的方式抓住人（亚1:6）。属灵的审判最为可怕；神正是以此刑罚他们。外邦人在敬拜偶像时所守的律例和典章是不好的，遵行这些的人不能存活；神就把他们交给这些。他使他们的罪成为他们的刑罚，把他们交给邪僻的心，正如他对待外邦的拜偶像之人那样（罗1:24,26）；任凭他们随自己心中的情欲（诗81:12）；他既因他们那些违反成文律法的迷信风俗刑罚他们，就把他们交给那些违反本性和良知之光的风俗；他任凭自己去犯最污秽的拜偶像之罪，如敬拜巴力毗珥（他在他们所献的礼物中任凭他们污秽自己——结20:26——即容让他们污秽自己），又犯最残忍的拜偶像之罪，如敬拜摩洛，那时他们使他们的儿女——尤其是头生的，就是神在其中宣告了特别的所有权的（你的长子要归给我）——经火，献给他们的偶像为祭；这样他就要使他们荒凉——不仅公义地如此行，更藉他们自己的手如此行；因为这必大大削弱他们的家室，减少他们国家的尊荣和力量。当留意，神有时使罪成为罪本身的刑罚，然而他并非罪的创始者；要使人痛苦，再没有比把他们交给自己卑劣的食欲和情欲更够了。任凭他们被交在自己计谋的手中，他们就要毁灭自己，使自己荒凉。这样神使他们知道他是主，且是公义的神——当他们看见自己故意的过犯如何促成自己的荒凉，他们自己也不得不承认。当留意，凡不肯承认神为主、为他们之治理者的，到了太晚的时候，就必被迫承认他为主、为他们的审判者。
英文原文
The Privileges and Sins of Israel (592 BC)
¹⁰ Wherefore I caused them to go forth out of the land of Egypt, and brought them into the wilderness.
¹¹ And I gave them my statutes, and shewed them my judgments, which if a man do, he shall even live in them.
¹² Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the LORD that sanctify them.
¹³ But the house of Israel rebelled against me in the wilderness: they walked not in my statutes, and they despised my judgments, which if a man do, he shall even live in them; and my sabbaths they greatly polluted: then I said, I would pour out my fury upon them in the wilderness, to consume them.
¹⁴ But I wrought for my name's sake, that it should not be polluted before the heathen, in whose sight I brought them out.
¹⁵ Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands;
¹⁶ Because they despised my judgments, and walked not in my statutes, but polluted my sabbaths: for their heart went after their idols.
¹⁷ Nevertheless mine eye spared them from destroying them, neither did I make an end of them in the wilderness.
¹⁸ But I said unto their children in the wilderness, Walk ye not in the statutes of your fathers, neither observe their judgments, nor defile yourselves with their idols:
¹⁹ I am the LORD your God; walk in my statutes, and keep my judgments, and do them;
²⁰ And hallow my sabbaths; and they shall be a sign between me and you, that ye may know that I am the LORD your God.
²¹ Notwithstanding the children rebelled against me: they walked not in my statutes, neither kept my judgments to do them, which if a man do, he shall even live in them; they polluted my sabbaths: then I said, I would pour out my fury upon them, to accomplish my anger against them in the wilderness.
²² Nevertheless I withdrew mine hand, and wrought for my name's sake, that it should not be polluted in the sight of the heathen, in whose sight I brought them forth.
²³ I lifted up mine hand unto them also in the wilderness, that I would scatter them among the heathen, and disperse them through the countries;
²⁴ Because they had not executed my judgments, but had despised my statutes, and had polluted my sabbaths, and their eyes were after their fathers' idols.
²⁵ Wherefore I gave them also statutes that were not good, and judgments whereby they should not live;
²⁶ And I polluted them in their own gifts, in that they caused to pass through the fire all that openeth the womb, that I might make them desolate, to the end that they might know that I am the LORD.
The history of the struggle between the sins of Israel, by which they endeavoured to ruin themselves, and the mercies of God, by which he endeavoured to save them and make them happy, is here continued: and the instances of that struggle in these verses have reference to what passed between God and them in the wilderness, in which God honoured himself and they shamed themselves. The story of Israel in the wilderness is referred to in the New Testament (1Co 10:1-33, Heb 3:1-19), as well as often in the Old, for warning to us Christians; and therefore we are particularly concerned in these verses. Observe,
I. The great things God did for them, which he puts them in mind of, not as grudging them his favours, but to show how ungrateful they had been. And we say, If you call a man ungrateful, you can call him no worse. It was a great favour, 1. That God brought them forth out of Egypt (Eze 20:10), though, as it follows, he brought them into the wilderness and not into Canaan immediately. It is better to be at liberty in a wilderness than bond-slaves in a land of plenty, to enjoy God and ourselves in solitude than to lose both in a crowd; yet there were many of them who had such base servile spirits as not to understand this, but, when they met with the difficulties of a desert, wished themselves in Egypt again. 2. That he gave them the law upon Mount Sinai (Eze 20:11), not only instructed them concerning good and evil, but by his authority bound them from the evil and to the good. He gave them his statutes, and a valuable gift it was. Moses commanded them a law that was the inheritance of the congregation of Israel, De 33:4. God made them to know his judgments, not only enacted laws for them, but showed them the reasonableness and equity of those laws, with what judgment they were formed. The laws he gave them they were encouraged to observe and obey; for, if a man do them, he shall even live in them; in keeping God's commandments there is abundance of comfort and a great reward. Christ says, If thou wilt into enter life, and enjoy it, keep the commandments. Though those who are the most strict in their obedience are thus far unprofitable servants that they do no more than is their duty to do, yet it is thus richly recompensed: This do, and thou shalt live. The Chaldee says, He shall live an eternal life in them. St. Paul quotes this (Ga 3:12) to show that the law is not of faith, but proposes life upon condition of perfect obedience, which we are not capable of rendering, and therefore must have recourse to the grace of the gospel, without which we are all undone. 3. That he revived the ancient institution of the sabbath day, which was lost and forgotten while they were bond-slaves in Egypt; for their task-masters there would by no means allow them to rest one day in seven. In the wilderness indeed every day was a day of rest; for what need had those to labour who lived upon manna, and whose raiment waxed not old? But one day in seven must be a holy rest (Eze 20:12): I gave them my sabbaths to be a sign between me and them (the institution of the sabbath was a sign of God's good-will to them, and their observance of it a sign of their regard to him), that they might know that I am the Lord that sanctify them. By this God made it to appear that he had distinguished them from the rest of the world, and designed to model them for a peculiar people to himself; and by their attendance on God in solemn assemblies on sabbath days they were made to increase in the knowledge of God, in an experimental knowledge of the powers and pleasures of his sanctifying grace. Note, (1.) Sabbaths are privileges, and are so to be accounted; the church acknowledges as a great favour, in that chapter which is parallel to this and seems to have a reference to this (Ne 9:14), Thou madest known unto them thy holy sabbaths. (2.) Sabbaths are signs; it is a sign that men have a sense of religion, and that there is some good correspondence between them and God, when they make conscience of keeping holy and sabbath day. (3.) Sabbaths, if duly sanctified, are the means of our sanctification; if we do the duty of the day, we shall find, to our comfort, it is the Lord that sanctifies us, makes us holy (that is, truly happy) here, and prepares us to be happy (that is, perfectly holy) hereafter.
II. Their disobedient undutiful conduct towards God, for which he might justly have thrown them out of covenant as soon as he had taken them into covenant (Eze 20:13): They rebelled in the wilderness. There where they received so much mercy from God, and had such a dependence upon him, and were in their way to Canaan, yet there they broke out in many open rebellions against the God that led them and fed them. They did not only not walk in God's statutes, but they despised his judgments as not worth observing; instead of sanctifying the sabbaths, they polluted them, greatly polluted them; one gathered sticks, many went out to gather manna on this day. Hereupon God was ready sometimes to cut them off; he said, more than once, that he would consume them in the wilderness. But Moses interceded, so did God's own mercy more powerfully, and most of all a concern for his own glory, that his name might not be polluted and profaned among the heathen (Eze 20:14), that the Egyptians might not say that for mischief he brought them thus far, or that he was not able to bring them any further, or that he had no such good land as was talked of to bring them to, Ex 32:12, Nu 14:13, etc. Note, God's strongest reasons for his sparing mercy are those which are fetched from his own glory.
III. God's determination to cut off that generation of them in the wilderness. He who lifted up his hand for them (Eze 20:6) now lifted up his hand against them; he who by an oath confirmed his promise to bring them out of Egypt now by an oath confirmed his threatenings that he would not bring them into Canaan (Eze 20:15,16): I lifted up my hand unto them, saying, As truly as I live, these men who have tempted me these ten times shall never see the land which I swore unto their fathers, Nu 14:22,23, Ps 95:11. By their contempt of God's laws, and particularly of his sabbaths, they put a bar in their own door; and that which was at the bottom of their disobedience to God, and their neglect of his institutions, was a secret affection to the gods of Egypt: Their heart went after their idols. Note, The bias of the mind towards the world and the flesh, the money and the belly (those two great objects of spiritual idolatry), is the root of bitterness from which springs all disobedience to the divine law. The heart that goes after those idols despises God's judgments.
IV. The reservation of a seed that should be admitted upon a new trial, and the instructions given to that seed, Eze 20:17. Though they thus deserved ruin, and were doomed to it, yet my eye spared them. When he looked upon them he had compassion on them, and did not make an end of them, but reprieved them till a new generation was reared. Note, It is owing purely to the mercy of God that he has not long ago made an end of us. This new generation is well educated. Moses in Deuteronomy reported and enforce the laws which had been given to those that came out of Egypt, that their children might have them as it were sounding in their ears afresh when they entered Canaan (Eze 20:18): "I said unto their children in the wilderness, in the plains of Moab, Walk in the statutes of your God and walk not in the statutes of your fathers; do not imitate their superstitious usages nor retain their foolish wicked customs; away with their vain conversation, which has nothing else to say for itself but that it was received by the tradition of your fathers, 1Pe 1:18. Defile not yourselves with their idols, for you see how odious they rendered themselves to God by them. But keep my judgments and hallow my sabbaths," Eze 20:19,20. Note, If parents be careless, and do not give their children good instructions as they ought, the children ought to make up the want by studying the word of God so much the more carefully and diligently themselves when they grow up; and the bad examples of parents must be made use of by their children for admonition, and not for imitation.
V. The revolt of the next generation from God, by which they also made themselves obnoxious to the wrath of God (Eze 20:21): The children rebelled against me too. And the same that was said of the fathers' rebellion is here said of the children's, for they were a seed of evil-doers. Moses told them that he knew their rebellion and their stiff neck, De 31:27. And De 9:24, You have been rebellious against the Lord from the day that I knew you. They walked not in my statutes (Eze 20:21); nay, they despised my statutes, Eze 20:24. Those who disobey God's statutes despise them, they show that they have a mean opinion of them and of him whose statutes they are. They polluted God's sabbaths, as their fathers. Note, The profanation of the sabbath day is an inlet to all impiety; those who pollute holy time will keep nothing pure. It was said of the fathers (Eze 20:16) that their heart went after their idols; they worshipped idols because they had an affection for them. It is said of the children (Eze 20:24) that their eyes went after their fathers' idols; they had grown atheistical, and had no affection for any gods at all, but they worshipped their fathers' idols because they were their fathers' and they had them before their eyes. They were used to them; and, if they must have gods, they would have such as they could see, such as they could manage. And that which aggravated their disobedience to God's statutes was that, if they had done them, they might have lived in them (Eze 20:21), might have been a happy thriving people. Note, Those that go contrary to their duty go contrary to their interest; they will not obey, will not come to Christ, that they may have life, Joh 5:40. And it is therefore just that those who will not live and flourish as they might in their obedience should die and perish in their disobedience. Now the great instance of that generation's rebellion and inclination to idolatry was the iniquity of Peor, as that of their fathers was the golden calf. Then the anger of the Lord was kindled against Israel, Nu 25:3. Then there was a plague in the congregation of the Lord, which, if it had not been seasonably stayed by Phinehas's zeal, had cut them all off; and yet they owned, in Joshua's time, We were not cleansed from that iniquity unto this day, Jos 22:17, Ps 106:29. Then it was that God said he would pour out his fury upon them (Eze 20:21), that he lifted up his hand unto them in the wilderness, when they were a second time just ready to enter Canaan, that he would scatter them among the heathen. This very thing he said to them by Moses in his parting song, De 32:20. Because they provoked him to jealousy with strange gods, he said, I will hide my face from them; and (Eze 20:26,27) he said, I would scatter them into corners, were it not that I feared the wrath of the enemy, which explains this (Eze 20:21,22), I said I would pour out my fury upon them, but I withdrew my hand for my name's sake. Note, When the corruptions of the visible church are such, and so provoking, that we have reason to fear its total extirpation, yet then we may be confident of this, to our comfort, that God will secure his own honour, by making good his purpose, that while the world stands he will have a church in it.
VI. The judgments of God upon them for their rebellion. They would not regard the statutes and judgments by which God prescribed them their duty, but despised them, and therefore God gave them statutes and judgments which were not good, and by which they should not live, Eze 20:25. By this we may understand the several ways by which God punished them while they were in the wilderness—the plague that broke in upon them, the fiery serpent, and the like—which, in allusion to the law they had broken, are called judgments, because inflicted by the justice of God, and statutes, because he gave orders concerning them and commanded desolations as sometimes he had commanded deliverances, and appointed Israel's plagues as he had done the plagues of Egypt. When God said, I will consume them in a moment (Nu 16:21), when he said, Take the heads of the people and hang them up (Nu 25:4), when he threatened them with the curse and obliged them to say Amen to every curse (De 27:28), then he gave them judgments by which they should not live. More is implied than is expressed; they are judgments by which they should die. Those that will not be bound by the precepts of the law shall be bound by the sentence of it; for one way or other the word of God will take hold of men, Zec 1:6. Spiritual judgments are the most dreadful; and these God punished them with. The statutes and judgments which the heathen observed in the worship of their idols were not good, and in practising them they could not live; and God gave them up to those. He made their sin to be their punishment, gave them up to a reprobate mind, as he did the Gentile idolaters (Ro 1:24,26), gave them up to their own heart's lusts (Ps 81:12), punished them for those superstitious customs which were against the written law by giving them up to those which were against the very light and law of nature; he left them to themselves to be guilty of the most impure idolatries, as in the worship of Baal-peor (he polluted them, that is, her permitted them to pollute themselves, in their own gifts, Eze 20:26), and of the most barbarous idolatries, as in the worship of Moloch, when they caused their children, especially their first-born, which God challenged a particular property in (the first-born of thy sons shalt thou give unto me), to pass through the fire, to be sacrificed to their idols; that thus he might make them desolate, not only that he might justly do it, but that he might do it by their own hands; for this must needs be a great weakening to their families and a diminution of the honour and strength of their country. Note, God sometimes makes sin to be its own punishment, and yet is not the author of sin; and there needs no more to make men miserable than to give them up to their own vile appetites and passions. Let them be put into the hand of their own counsels, and they will ruin themselves and make themselves desolate. And thus God makes them know that he is the Lord, and that he is a righteous God, which they themselves will be compelled to own when they see how much their wilful transgressions contribute to their own desolations. Note, Those who will not acknowledge God as the Lord their ruler shall be made to acknowledge him as the Lord their judge when it is too late.
27-32
The Rebellions of Israel (592 BC)
以色列的叛逆（主前592年）
²⁷ 人子啊，你要告诉以色列家，对他们说：主耶和华如此说：你们的列祖在这事上亵渎我，因为他们得罪了我。 ²⁸ 因为我领他们进入我举手起誓要赐给他们的那地，他们看见各高冈、各茂密的树，就在那里献祭，在那里奉上惹我发怒的供物；在那里他们也献上馨香的祭，浇上奠祭。 ²⁹ 我就对他们说：你们所上的那高处叫什么？那名字直到今日还叫巴麻。 ³⁰ 所以你要对以色列家说：主耶和华如此说：你们仍照你们列祖所行的玷污自己吗？仍随从他们可憎的偶像行淫吗？ ³¹ 你们奉上供物、使儿子经过火的时候，仍用一切偶像玷污自己，直到今日；以色列家啊，我岂被你们求问吗？主耶和华说：我指着我的永生起誓，我必不被你们求问。 ³² 你们心里所起的意念必不能成就；你们说：我们要像列国，像列国的各族，去事奉木石。
先知在此继续讲述他们叛逆的历史，为要进一步使他们谦卑，并表明，
一、他们在迦南地定居之后仍执迷于此。虽然神多次表明对他们恶行的愤恨，「然而在这事上（就是在同样的事上）你们的列祖亵渎了我，继续冒犯我，他们也得罪了我」（结20:27）。请注意，当人不肯从前人罪行的恶果受警戒时，罪就被大大加重；这是亵渎神；是对他审判的毁谤，仿佛那些审判毫无意义、不值一顾。1. 神成就了他的应许：我领他们进入我起誓要赐给他们的那地。虽然他们的不信和悖逆使应验迟缓，大大拖延，却不能使应许失效。他们在旷野常被剪除在即，与灭亡只差一步，却终究到了迦南。请注意，连神的以色列民也是经过阴间之门而到天堂；他们的过犯如此之多，败坏如此之强，至终得福完全是怜悯的奇事；正如假冒为善的人经过天堂之门而下阴间。义人得救尚且如此艰难。Per tot discrimina rerum tendimus ad cœlum——通往天堂的路上充满万千险阻。2. 他们以可憎的拜偶像违背了他的诫命。神曾吩咐他们毁灭一切拜偶像的纪念物，免得受试探离弃他的圣所；但他们非但不加以毁坏，反而爱上了它们；当他们看见各高冈——从那里可以远眺最美的景色——以及一切茂密的树——那里有最怡人的荫蔽（前者为展示他们张扬的偶像崇拜，后者为遮掩他们羞耻的偶像崇拜），*他们就在那里献祭，并献上馨香的祭，*这本当只献在神的坛上。他们在那里奉上惹他发怒的供物（结20:28），就是说，他们的供物非但不能平息神或使他喜悦，反倒大大惹他发怒——这些祭物虽昂贵，却因用错了地方，在主眼中为可憎。3. 尽管有种种警告，他们仍顽固地执迷于此（结20:29）：「*那时我告诉他们，借我的仆人众先知，告诉他们他们所上的那高处在哪里；*不但如此，我借这个问题迫使他们思考，并向自己的良心追问：你们所上的那高处是哪一个？你们在那里找到了什么如此吸引人的东西，竟要离开神所要求你们事奉的祭坛，去频繁出入他所禁止你们敬拜之处？你们岂不知道那些高处是出于异教的根源，外邦人所献的祭是献给鬼魔、不是献给神的吗？摩西岂不曾如此告诉你们吗？（申32:17）你们还要与鬼魔相交吗？你们所上的那高处是哪一个，当你们转背不顾神的祭坛之时？无知的以色列人哪，谁或什么迷惑了你们，使你们竟离弃生命之源，转向破裂的池子，离弃神所设立、必悦纳的敬拜，转向他所禁止、所憎恶、所刑罚的敬拜？」然而那名字直到今日还叫巴麻；他们偏行己路，任凭神和他的先知怎样反对此事。他们与他们的高处结了婚；即使在最好的朝代，那些也没有被除掉；你无法从他们口中除掉巴麻——高处这个名字，他们总是要以那作为敬拜之地。罪与罪人难以分离。
二、这一代人在被迁移之后，仍受同一拜偶像的败坏倾向所辖制（结20:30）。他必须对现今的以色列家说——他们的一些长老如今正坐在他面前——「你们仍照你们列祖所行的玷污自己吗？经过神借着一代代先知对你们所说的一切，又借着接连的审判对你们所行的一切，你们仍不肯受警戒吗？你们仍要像你们列祖一样坏，行他们所行同样的可憎之事吗？我看你们要如此；你们定意要回到那些旧的可憎之事；你们奉上供物在各高处，又使你们的儿子经过火；要么你们实际行了，要么你们在心意和想象中行了，这样你们就直到今日仍是拜偶像的人。」这些长老如今似乎正筹划与异教联合；他们的心要留给以色列的神，他们的膝却要自由地向他们所居之列国的神下拜，好在那民中得着更多尊重和更好的待遇。如今先知在此奉命告诉那些正在策划这计谋、要在神与巴力之间调和的人，他们在两方面都得不到安慰或益处。1. 他们私下与耶和华的先知商询，必一无所得；因为他们听从偶像，神不愿与他们有份（结20:31）：*主耶和华说：我指着我的永生起誓，我必不被你们求问。*他先前所说的话（结20:3），已经详细表明其何等公义，此处他重申，作为他必坚持不变的立场。不要让他们以为借着求问就尊荣了他，也不要指望从他那得着平安的答复——只要他们仍与偶像相爱结盟。请注意，那些在宗教上不专心、不真诚的人，从宗教中一无所得；除非我们在敬拜的典章中向神内里诚实，否则我们不能在其中与他有安慰的相交。我们的信仰若不过是信仰的表白，便算不得什么。不但如此，2. 他们公开效法邻舍的习俗也一无所得（结20:32）：「*你们心里所起的意念，作为在如今艰难时局下的一项高明政治，作为为保全自己而听从此劝告、免得因与众不同而招虐待——这必不能成就，*必对你们毫无益处。你们说：*我们要像列国，我们要与他们一同敬拜他们的神，虽然我们同时并不信那些是神，不过是木石，然后我们就必被当作列国的各族；他们不会知道——或不久就会忘记——我们是犹太人，并要赐我们与他们本国人同样的特权。」神说：「告诉他们，这计谋必永不能亨通。*他们的邻舍要么不容许他们参与敬拜，要么即使容许，也不会因此看重他们，反倒轻看他们，视他们为假冒为善之辈，不配信任——如此对他们的神不忠，又欺骗邻舍的人。」请注意，犯罪的妥协一无所获；假冒为善者属肉体的计谋对他们毫无帮助。唯有正直诚实能保全人，并将人引荐给神和人。
英文原文
The Rebellions of Israel (592 BC)
²⁷ Therefore, son of man, speak unto the house of Israel, and say unto them, Thus saith the Lord GOD; Yet in this your fathers have blasphemed me, in that they have committed a trespass against me.
²⁸ For when I had brought them into the land, for the which I lifted up mine hand to give it to them, then they saw every high hill, and all the thick trees, and they offered there their sacrifices, and there they presented the provocation of their offering: there also they made their sweet savour, and poured out there their drink offerings.
²⁹ Then I said unto them, What is the high place whereunto ye go? And the name thereof is called Bamah unto this day.
³⁰ Wherefore say unto the house of Israel, Thus saith the Lord GOD; Are ye polluted after the manner of your fathers? and commit ye whoredom after their abominations?
³¹ For when ye offer your gifts, when ye make your sons to pass through the fire, ye pollute yourselves with all your idols, even unto this day: and shall I be enquired of by you, O house of Israel? As I live, saith the Lord GOD, I will not be enquired of by you.
³² And that which cometh into your mind shall not be at all, that ye say, We will be as the heathen, as the families of the countries, to serve wood and stone.
Here the prophet goes on with the story of their rebellions, for their further humiliation, and shows,
I. That they had persisted in them after they were settled in the land of Canaan. Though God had so many times testified his displeasure against their wicked courses, "yet in this (that is, in the very same thing) your fathers have blasphemed me, continued to affront me, that they also have trespassed a trespass against me," Eze 20:27. Note, It is a great aggravation of sin when men will not take warning by the mischievous consequences of sin in those that have gone before them: this is blaspheming God; it is speaking reproachfully of his judgments, as if they were of no significancy and were not worth regarding. 1. God had made good his promise: I brought them into the land that I had sworn to give them. Though their unbelief and disobedience had made the performance slow, and much retarded it, yet it did not make the promise of no effect. They were often very near being cut off in the wilderness, but a step between them and ruin, and yet they came to Canaan at last. Note, Even God's Israel get to heaven by hell-gates; so many are their transgressions, and so strong their corruptions, that it is a miracle of mercy they are happy at last; as hypocrites go to hell by heaven-gates. The righteous scarcely are saved. Per tot discrimina rerum tendimus ad cœlum—Ten thousand dangers fill the road to heaven. 2. They had broken his precept by their abominable idolatries. God had appointed them to destroy all the monuments of idolatry, that they might not be tempted to desert his sanctuary; but, instead of defacing them, they fell in love with them, and when they saw every high hill whence they had the most delightful prospects, and all the thick trees where they had the most delightful shades (the former to show forth their pompous idolatries, the latter to conceal their shameful ones), there they offered their sacrifices and made their sweet savour, which should have been presented upon God's altar only. There they presented the provocation of their offering (Eze 20:28), that is, their offerings, which, instead of pacifying God, or pleasing him, were highly provoking-sacrifices which, though costly, yet being misplaced, were an abomination to the Lord. 3. They obstinately persisted herein notwithstanding all the admonitions that were given them (Eze 20:29): "Then I told them, by my servants the prophets, told them where the high place was, to which they went; nay, I put them upon considering it, and asking their own consciences concerning it, by putting this question to them, Which is the high place whereunto you go? What do you find there so inviting that you will leave God's altars, where he requires your attendance, to frequent such places as he has forbidden you to worship in? Do you not know that those high places are of a heathenish extraction, and that the things which the Gentiles sacrificed they sacrificed to devils and not to God? Did not Moses tell you so? De 32:17. And will you have fellowship with devils? What is that high place to which you go when you turn your back on God's altars? O foolish Israelites, who or what has bewitched you, that you will forsake the fountain of life for broken cisterns, that worship which God appoints, and will accept, for that which he forbids, which he abhors, and which he will punish?" And yet the name is called Bamah unto this day; they will have their way, let God and his prophets say what they please to the contrary. They are wedded to their high places; even in the best reigns those were not taken away; you could not prevail to take away the name of Bamah—the high place, out of their mouths, but still they would have that in the place of their worship. The sin and the sinner are with difficulty parted.
II. That this generation, after they were unsettled, continued under the dominion of the same corrupt inclinations to idolatry, Eze 20:30. He must say to the present house of Israel, some of whose elders were now sitting before him, "Are you polluted after the manner of your fathers? After all that God has said against you by a succession of prophets, and done against you by a series of judgments, yet will you take no warning? Will you still be as bad as your fathers were, and commit the same abominations that they committed? I see you will; you are bent upon returning to the old abominations; you offer your gifts in the high places, and you make your sons to pass through the fire; either you actually do it or you do it in purpose and imagination, and so you continue idolaters to this day." These elders seem now to have been projecting a coalition with the heathen; their hearts they will reserve for the God of Israel, but their knees they will be at liberty to bow to the gods of the nations among whom they live, that they may have the more respect and the fairer quarter among them. Now the prophet is here ordered to tell those who were forming this scheme, and were for compounding the matter between God and Baal, that they should have no comfort or benefit from either. 1. They should have no benefit by their consulting in private with the prophets of the Lord; for, because they were hearkening after idols, God would have nothing to do with them (Eze 20:31): As I live, saith the Lord God, I will not be enquired of by you. What he had said before (Eze 20:3), having largely shown how just it was, he here repeats, as that which he would abide by. Let them not think that they honoured him by their enquiries, nor expect an answer of peace from him, as long as they continued in love and league with their idols. Note, Those reap no benefit by their religion that are not entire and sincere in it; nor can we have any comfortable communion with God in ordinances of worship unless we be inward and upright with him therein. We make nothing of our profession if it be but a profession. Nay, 2. They should have no benefit from their conforming in public to the practice of their neighbours (Eze 20:32): "That which comes into your mind as a piece of refined politics in the present difficult juncture, and which you would be advised to for your own preservation, and that you may not by being singular expose yourselves to abuses, it shall not be at all, it shall turn to no account to you. You say, 'We will be as the heathen, we will join with them in worshipping their gods, though at the same time we do not believe them to be gods, but wood and stone, and then we should be taken as the families of the countries; they will not know, or in a little while will have forgotten, that we are Jews, and will allow us the same privileges with their own countrymen.' Tell them," says God, "that this project shall never prosper. Either their neighbours will not admit them to join with them in their worship, or, if they do, will think never the better, but the worse, of them for it, and will look upon them as dissemblers, and not fit to be trusted, who are thus false to their God, and put a cheat upon their neighbours." Note, There is nothing got by sinful compliances; and the carnal projects of hypocrites will stand them in no stead. It is only integrity and uprightness that will preserve men, and recommend them to God and man.
33-44
The Sins of Israel (592 BC)
以色列的罪（主前592年）
³³ 主耶和华说：我指着我的永生起誓，我必用大能的手和伸出来的膀臂，并倾出来的忿怒，治理你们。 ³⁴ 我必用大能的手和伸出来的膀臂，并倾出来的忿怒，将你们从万民中领出来，从分散你们到的列国聚集你们。 ³⁵ 我必带你们到万民的旷野，在那里当面刑罚你们。 ³⁶ 我怎样在埃及地的旷野刑罚你们的列祖，也必照样刑罚你们。主耶和华如此说。 ³⁷ 我必使你们从杖下经过，使你们被约拘束。 ³⁸ 我必从你们中间除净叛逆和得罪我的人；我将他们从寄居之地领出来，他们却不得进入以色列地；你们就知道我是耶和华。 ³⁹ 以色列家啊，主耶和华如此说：你们若不听从我，就去吧，各人事奉自己的偶像吧！只是不可再用你们的供物和偶像亵渎我的圣名。 ⁴⁰ 主耶和华说：在我的圣山，就是以色列高处的山，那里以色列全家所有在地的人都要事奉我；在那里我必悦纳他们，向你们要供物、初熟的果子，并一切圣物。 ⁴¹ 我从万民中将你们领出来，从分散你们到的列国聚集你们的时候，我必因你们馨香的悦纳你们；我也必在列国人眼前在你们身上显为圣。 ⁴² 我领你们进入以色列地，就是我举手起誓要赐给你们列祖的那地之时，你们就知道我是耶和华。 ⁴³ 你们在那里要追念你们玷污自己的行为和一切所行的事，又要因自己所犯的一切恶自觉厌恶。 ⁴⁴ 以色列家啊，主耶和华说：我为我的名，没有照着你们的恶行和你们败坏的事待你们，那时你们就知道我是耶和华。
如今以色列长老们中间的图谋，是让以色列民既已分散在列国中，就放下自己一切独特之处，与所居之民同化；但神已告诉他们这图谋必不成就（结20:32）。如今在这几节里，他具体地表明这事将如何受挫。他们的目的是要*使以色列的家族与列国的家族混合；*但结果必证明，恶以色列人尽管妥协，仍不能与他们在繁荣中混合，反要被分别出来归于毁灭；因为背道离弃神的拜偶像以色列人，要比从未认识义路的拜偶像巴比伦人更早受罚、更重受罚。请读一读此处加在他们身上的判决，并要战兢；这判决有不可更改的誓言为后盾：*主耶和华说：我指着我的永生起誓，*我必如此如此待你们。他们想要在耶路撒冷和巴比伦之间脚踩两只船，以讨好双方；但神警告他们，他们两方都不能成为他们的安息之所或避难所。
一、巴比伦不能保护他们，异教的任何国家都不能；因为神要将他们从他保护之下逐出，那时还有什么君王、什么百姓、什么地方能作他们的圣所呢？神从前是以色列的王，他们若继续作他忠心的子民，他必以细心和温柔治理他们，为他们的益处；但如今我要用伸出来的膀臂，并倾出来的忿怒治理你们（结20:33）。那本应为保护他们而施展的权能，将转为毁灭他们而施展。请注意，没有人能摆脱神的统治；他必治理——或以金杖，或以铁杖；那些不肯顺服他恩典权能的人，必被迫沉沦于他忿怒的权能之下。如今神向他们发怒之时，他们虽可能以为自己在所分散的异教人群中将被淹没不被注意，却要失望；因为（结20:34）我必将你们从分散你们到的列国中聚集出来，如同叛军在战阵中溃散之后，那些逃脱战争刀剑的人被从他们分散到的一切地方追捕聚集，以受公义之剑的刑罚。他们要被带到万民的旷野（结20:35），或指巴比伦——它被称为旷野（结19:13）和海旁的旷野（赛21:1）——或指某个地方，虽满了人，对他们却如同以色列出埃及后的旷野一样，是神要在那里当面与他们辩论的地方，正如他在埃及的旷野与他们的列祖辩论一样（结20:36）——他们的尸首要倒在那里，他要在那里起誓论到他们永不得进迦南，正如他曾起誓论到他们的列祖永不得进迦南——他要在那里以他在西奈旷野颁布律法时所显的同样可畏来为律法的被违背报仇。请注意，神对背道者有充分的控诉，并且他必找到不仅是时间，更是合适的地点，就那控诉与他们辩论——即使在万民之中也有为此目的而设的旷野。
二、以色列不能比巴比伦更能保护他们；他们与神百姓的关系，对来世毫无帮助，正如他们对拜偶像者的妥协对此世毫无帮助一样；他们不能站立在义人的会中，正如不能站立在作恶之人的会中一样；因为必有一个分别的日子来到，那时神要将宝贵的与卑贱的分别出来；他要使他们像羊群一样从杖下经过（利27:32），当他收取十分之一之时，好标出哪些是归神的。神要一一特别留意他们，如同数点羊群一样，并使他们被约拘束（结20:37）；他要照着约的内容试验他们、审判他们，并照约中的福与祸在他们中间分别。或者这可能指他们中间那些悔改归正的人；他要使他们经过苦难之杖，并借此使他们得益处之后，要再次领他们进入约的拘束，作他们立约的神，并重新待他们如应许的子孙。
-
他要将恶人从他们中间分别出来（结20:38）：「我必从你们中间除净叛逆的人，他们一直是你们的忧伤和羞耻，又因他们的叛逆将这一切灾祸带给你们。」神的审判必找着他们，他们奉以色列的名不能成为他们的庇护。他们要被从寄居之地领出来，并不得在他们身上得着他们自许的安息。但他们不得进入以色列地，也不得享神应许给他百姓之安息的益处。请注意，虽然敬虔人可能在世上的灾祸中与恶人同受苦，恶人却不能在天上的迦南与敬虔人有分；但那世界的福分之一，正是恶人要从他们中间被除净——稗子从麦子中，糠秕从谷粒中（结13:9）。但无论这些以色列家的拜偶像者在哪里图谋既敬拜神又敬拜他们的偶像，想要两面讨好，神在此抗议这事（结20:39），正如以利亚从前奉他名所行的：「若耶和华是神，就当顺从他，若是巴力，就顺从巴力；你们若要事奉你们的偶像，就去吧，并承受其后果；但那时不要假装与神有关系、对他有敬虔的尊重，也不要用你们的供物在他的坛上亵渎他的圣名。」属灵的审判是最严厉的审判。结20:39对那些要在以色列的神与列国的神之间两全的人，威胁了两种这类的审判：—（1）他们要被交给他们偶像的事奉。他讽刺地对他说：「*你们既不肯听我，就去吧，各人事奉自己的偶像，*如今你们以为这事对你们有利，此后也如此。你们就这样下去吧。以法莲亲近偶像，任凭他吧；任他走自己的路，看最后他能得着什么。」请注意，那些想要借罪事奉自己的人，至终必发现自己不过是奴役于罪。（2）他们要被从事奉神和与神的相交中剪除：「你们不可再亵渎我的圣名——用你们虚妄的祭物（赛1:11）。你们手中带来供物，假装以此尊荣我，但同时心里却带着你们的偶像，所以你们不过是亵渎我，这是我不再容忍的」（摩5:21,22）。请注意，那些亵渎神的家的人，公义地被禁止进入神的家。
-
他要再次将他们分别归他自己。（1）他要在怜悯中将他们从分散到的列国聚集出来，作为怜悯的记念，正如顽梗不化的人被聚集作为忿怒的器皿（结20:41）。神的一颗珍宝也不会在这世界的杂物中失落。（2）他要领他们进以色列地，就是他应许赐给他们列祖的地；他们占有的中断并非他们权利的废除；那仍是以色列地，神要再次安全地将他们领到那里（结20:42）。（3）他要在他们中间重新设立他的典章，在圣山上建立他的圣所——此处称为以色列高处的山；因为虽然锡安山不是最高的山之一，那里的圣殿却是以色列最高的尊荣之一。这是应许：那些在别国持守正直、不肯事奉偶像的人，必归回他们的繁荣，并在自己的地上事奉真神：他们所有在地的人都要事奉我。请注意，一百姓中若有事奉神的普遍倾向，那是他们真正的幸福，也是他们蒙恩的确据。神既禁止拜偶像者将供物带到他的坛前，对这些他就要收取供物和初熟的果子，并要悦纳（结20:40）。他所不要求的，他也不悦纳；但存着顺从他诫命之心而行的，他必喜悦。他要因他们馨香的祭——或安息之香——悦纳他们（结20:41），因为那对他十分愉悦，是他所喜悦的；而对假冒为善的敬拜者，他却说：我不闻你们圣会中的馨香。（4）他要赐他们为罪真正的悔改（结20:43）。当他们发现神对他们何等恩典，他们必被他的恩慈所胜，想到自己对如此美善之神的恶行而羞愧：「在那里，在我的圣山上，当你们重新得享其特权之时，那里你们要追念你们玷污自己的行为。」请注意，我们越与神的圣洁相交，就越看见罪的可憎本质。那里你们要在自己眼前自觉厌恶。请注意，坦白的福音性悔改使人因自己的罪厌恶自己，如伯42:5,6。（5）他要赐他们对自己的认识：他们要借经历知道他是主，知道他是全能、美善无尽的神，向他的百姓恩慈，又向他所立的约信实。请注意，我们从神所受的一切恩惠，都当引我们进入与他更亲密的认识。（6）他要为他自己名的缘故行这一切，尽管他们不配、甚至恶贯满盈（结20:44）；他已经为他们行事——就是为他们行事、施恩于他们、与他们同工（他们尽自己的努力）；他已经纯粹为他名的缘故与他们行事。他的理由全是从他自己发出的。他若照他们的恶行和他们败坏的事待他们——尽管他们是以色列家中较好、较纯正的一部分——他必任他们与其余的人同被分散失落；但他为他自己名的缘故收复并恢复了他们——不仅为使那名不被亵渎（结20:14），更为要在列国人眼前在他们身上显为圣（结20:41），使他自己分别为圣（原文如此）；因为荣耀自己的名乃是神的工作。他要善待他的百姓，使他可以因此得荣耀——可以显明自己是赦免罪孽、持守应许的神，使他的百姓赞美他，也使他们的邻舍留意他，正如神使他们被掳归回之时他们所做的（诗126:3）。那时列国中的人说：耶和华为他们行了大事。
英文原文
The Sins of Israel (592 BC)
³³ As I live, saith the Lord GOD, surely with a mighty hand, and with a stretched out arm, and with fury poured out, will I rule over you:
³⁴ And I will bring you out from the people, and will gather you out of the countries wherein ye are scattered, with a mighty hand, and with a stretched out arm, and with fury poured out.
³⁵ And I will bring you into the wilderness of the people, and there will I plead with you face to face.
³⁶ Like as I pleaded with your fathers in the wilderness of the land of Egypt, so will I plead with you, saith the Lord GOD.
³⁷ And I will cause you to pass under the rod, and I will bring you into the bond of the covenant:
³⁸ And I will purge out from among you the rebels, and them that transgress against me: I will bring them forth out of the country where they sojourn, and they shall not enter into the land of Israel: and ye shall know that I am the LORD.
³⁹ As for you, O house of Israel, thus saith the Lord GOD; Go ye, serve ye every one his idols, and hereafter also, if ye will not hearken unto me: but pollute ye my holy name no more with your gifts, and with your idols.
⁴⁰ For in mine holy mountain, in the mountain of the height of Israel, saith the Lord GOD, there shall all the house of Israel, all of them in the land, serve me: there will I accept them, and there will I require your offerings, and the first-fruits of your oblations, with all your holy things.
⁴¹ I will accept you with your sweet savour, when I bring you out from the people, and gather you out of the countries wherein ye have been scattered; and I will be sanctified in you before the heathen.
⁴² And ye shall know that I am the LORD, when I shall bring you into the land of Israel, into the country for the which I lifted up mine hand to give it to your fathers.
⁴³ And there shall ye remember your ways, and all your doings, wherein ye have been defiled; and ye shall loathe yourselves in your own sight for all your evils that ye have committed.
⁴⁴ And ye shall know that I am the LORD, when I have wrought with you for my name's sake, not according to your wicked ways, nor according to your corrupt doings, O ye house of Israel, saith the Lord GOD.
The design which was now on foot among the elders of Israel was that the people of Israel, being scattered among the nations, should lay aside all their peculiarities and conform to those among whom they lived; but God had told them that the design should not take effect, Eze 20:32. Now, in these verses, he shows particularly how it should be frustrated. They aimed at the mingling of the families of Israel with the families of the countries; but it will prove in the issue that the wicked Israelites, notwithstanding their compliances, shall not mingle with them in their prosperity, but shall be distinguished from them for destruction; for idolatrous Israelites, that are apostates from God, shall be sooner and more sorely punished than idolatrous Babylonians that never knew the way of righteousness. Read and tremble at the doom here passed upon them; it is backed with an oath not to be reversed: As I live, saith the Lord God, thus and thus will I deal with you. They think to make both Jerusalem and Babylon their friends by halting between two; but God threatens that neither of them shall serve for a rest or refuge for them.
I. Babylon shall not protect them, nor any of the countries of the heathen; for God will cast them out of his protection and then what prince, what people, what place, can serve to be a sanctuary to them? God was Israel's King of old, and had they continued his loyal subjects he would have ruled over them with care and tenderness for their good, but now with a stretched-out arm, and with fury poured out, will I rule over them, Eze 20:33. That power which should have been exerted fore their protection shall be exerted for their destruction. Note, There is no shaking off God's dominion; rule he will, either with the golden sceptre or with the iron rod; and those that will not yield to the power of his grace shall be made to sink under the power of his wrath. Now when God is angry with them, though they may think that they shall be lost in the crowd of the heathen among whom they are scattered, they will be disappointed; for (Eze 20:34) I will gather you out of the countries wherein you are scattered, as, when the rebels are dispersed in battle, those that have escaped the sword of war are pursued and brought together out of all the places whither they were scattered, to be punished by the sword of justice. They shall be brought into the wilderness of the people (Eze 20:35), either into Babylon, which is called a wilderness (Eze 19:13), and the desert of the sea (Isa 21:1), or into some place which, though full of people, shall be to them as the wilderness was to Israel after they came out of Egypt, a place where God will plead with them face to face, as he pleaded with their fathers in the wilderness of Egypt (Eze 20:36),—where their carcases shall fall and where he will swear concerning them that they shall never return to Canaan, as he did swear concerning their fathers that they should never come into Canaan,—where he will avenge the breach of his law with as much terror as that with which he gave it in the wilderness of Sinai. Note, God has a good action against apostates, and will find not only time, but a proper place, to plead with them in upon that action, a wilderness even in the midst of the people for that purpose.
II. Israel shall be no more able to protect them than Babylon could; nor shall their relation to God's people stand them in any more stead for the other world than their compliance with idolaters shall for this world; nor shall they stand in the congregation of the righteous any more than in the congregation of evil-doers; for there will come a distinguishing day, when God will separate between the precious and the vile; he will cause them, as the shepherd causes his sheep, to pass under the rod, when he tithes them (Le 27:32), that he may mark which is for God. God will take particular notice of each of them, one by one, as sheep are counted, and he will bring them into the bond of the covenant (Eze 20:37); he will try them and judge of them according to the tenour of the covenant, and the difference made between some and others by the blessings and curses of the covenant. Or it may refer to those among them that repented and reformed; he will cause them to pass under the rod of affliction, and, having done them good by it, he will bring them again into the bond of the covenant, will be to them a God in covenant, and use them again as heirs of promise.
1. He will separate the wicked from among them (Eze 20:38): "I will purge out from among you the rebels, who have been a grief and scandal to you, and who have by their rebellions brought all these calamities upon you." The judgments of God shall find them out, and their naming the name of Israel shall be no shelter to them. They shall be brought out of the countries where they sojourn, and shall not have that rest in them which they promised themselves. But they shall not enter into the land of Israel, nor enjoy the benefit of that rest which God has promised to his people. Note, Though godly people may share with the wicked in the calamities of the world, yet wicked people shall have no share with the godly in the heavenly Canaan; but it shall be part of the blessedness of that world that they shall be purged out from among them, the tares from the wheat, the chaff from the corn, Eze 13:9. But wherever these idolaters of the house of Israel were contriving to worship both God and their idols, thinking to please both, God here protests against it (Eze 20:39), as Elijah had done in his name: "If the Lord be God, then follow him, but, if Baal, then follow him; if you will serve your idols, do, and take what comes of it; but then do not pretend relation to God and a religious regard to him, nor pollute his holy name with your gifts at his altar." Spiritual judgments are the sorest judgments. Two of that kind of judgments are threatened in Eze 20:39 against those that were for dividing between the God of Israel and the gods of the nations:—(1.) That they should be given up to the service of their idols. To them he said ironically, "Since you will not hearken unto me, go you, serve every one his idols, now that you think it will be for your interest, and hereafter also. You shall go on in it. Ephraim is joined to idols, let him alone; let him take his course, and see what he will get by it at last." Note, Those who think to serve themselves by sin will find in the end that they have but enslaved themselves to sin. (2.) That they should be cut off from the service of God and communion with God: "You shall not pollute my holy name with your vain oblations, Isa 1:11. You bring your gifts in your hands, wherewith you pretend to honour me, but at the same time you bring your idols in your hearts, and therefore you do but pollute me, which I will not suffer any more," Am 5:21,22. Note, Those are justly forbidden God's house that profane his house.
2. He will separate them to himself again. (1.) He will gather them in mercy out of the countries whither they were scattered, to be monuments of mercy, as the incorrigible were gathered to be vessels of wrath, Eze 20:41. Not one of God's jewels shall be lost in the lumber of this world. (2.) He will bring them to the land of Israel, which he had promised to give to their fathers; and the discontinuance of their possession shall be no defeasance of their right; it is the land of Israel still, and thither God will bring them safely again, Eze 20:42. (3.) He will re-establish his ordinances among them, will set up his sanctuary in his holy mountain, which is here called the mountain of the height of Israel; for, though the Mount Zion was none of the highest mountains, yet the temple there was one of the highest honours of Israel. It is promised that those who preserved their integrity, and would not serve idols, in other lands, shall return to their prosperity and shall serve the true God in their own land: All of them in the land shall serve me. Note, It is the true happiness of a people, and a sure token for good to them, when there is a prevailing disposition in them to serve God. Whereas God had forbidden the idolaters to bring their gifts to his altar, of these he will require offerings and first-fruits, and will accept them, Eze 20:40. What he does not require he will not accept, but what is done with a regard to his precepts he will be well pleased with. He will accept them with their sweet savour, or savour of rest (Eze 20:41), as being very grateful to him and what he takes a complacency in; whereas, to hypocritical worshippers, he says, I will not smell in your solemn assemblies. (4.) He will give them true repentance for their sins, Eze 20:43. When they find how gracious God is to them they will be overcome with his kindness, and blush to think of their bad behaviour towards so good a God: "There, in my holy mountain, when you come to enjoy the privileges of that again, there shall you remember your doings, wherein you have been defiled." Note, The more conversant we are with God's holiness the more we shall see of the odious nature of sin. There you shall loathe yourselves in your own sight. Note, Ingenuous evangelical repentance makes people loathe themselves for their sins, as Job 42:5,6. (5.) He will give them the knowledge of himself: They shall know by experience that he is the Lord, that he is a God of almighty power and inexhaustible goodness, kind to his people and faithful to his covenant with them. Note, All the favours we receive from God should lead us into a more intimate acquaintance with him. (6.) He will do all this for his own name's sake, notwithstanding their undeservings and ill-deservings (Eze 20:44); he has wrought with them, that is, wrought for them, wrought in favour of them, wrought in concurrence with them, they doing their endeavour; he has wrought with them purely for his name's sake. His reasons were all fetched from himself. Had he dealt with them according to their wicked ways and their corrupt doings, though they were the better and sounder part of the house of Israel, he would have left them to be scattered and lost with the rest; but he recovered and restored them for the sake of his own name, not only that it might not be polluted (Eze 20:14), but that he might be sanctified in them before the heathen (Eze 20:41), that he might sanctify himself (so the word is); for it is God's work to glorify his own name. He will do well for his people that he may have the glory of it, that he may manifest himself to be a God pardoning sin and so keeping promise, that his people may praise him, and that their neighbours may likewise take notice of him, as they did when God burned again their captivity, Ps 126:3. Then said they among the heathen, The Lord has done great things for them.
45-49
Judgment and Mercy (592 BC)
审判与怜悯（主前592年）
⁴⁵ 耶和华的话又临到我说： ⁴⁶ 人子啊，你要面向南方，向南滴下预言的话，攻击南地的树林； ⁴⁷ 对南方的树林说：要听耶和华的话；主耶和华如此说：看哪，我必在你中间点火，火必吞灭你中间一切青树和枯树；炎炎的火焰必不熄灭；从南到北，一切脸面都必在其中被烧焦。 ⁴⁸ 凡有血气的都必知道我耶和华已经点着了这火，这火必不熄灭。 ⁴⁹ 于是我说：主耶和华啊！他们都论到我说：他岂不是说比喻的吗？
我们在此看见一段论到对犹大和耶路撒冷发怒的预言；这话用来开始下一章比用来结束本章更为合适；因为它与上文毫无依赖关系，倒是下一章开头所记的才是它的解释——那时百姓抱怨说这是一篇他们不明白的比喻。在这比喻里，1. 受预言攻击的是一片树林，南地的树林，就是犹大和耶路撒冷。这些地方在以西结所在的巴比伦以南，所以他受指示面向南方（结20:46），向他们暗示神已经面向他们——对他们不悦，定意要毁灭他们。但是，虽然他所要传的是发怒的信息，他却当以温柔和体贴来传；他当向南滴下他的话；他的教训当如雨滴落（申32:2），好使人心因它而软化，如同地因神的河——它滴在旷野的草场上（诗65:12）——而软化，尤其是南方之地更需要这雨（书15:19）。犹大和耶路撒冷被称为树林，不仅因为他们曾如树林般人烟稠密，更因为他们没有果子，因为果树不长在树林里；树林与结果子的田地相对（赛32:15）。那些本当如耶和华的园子和他的葡萄园的，竟变成了一片树林，长满了荆棘和蒺藜；如此不行出义之果子的，神的道就向他们发预言攻击。2. 受预言的是在他的树林中所点的火（结20:47）。那些使城邑和乡野都荒凉消耗的一切审判——刀剑、饥荒、瘟疫和被掳——都以此火来表明。（1）这是神自己所点的火：我必在你中间点火；**耶和华的气不是如一滴，而是如一股硫磺之流来点燃它（赛30:33）。那曾作耶路撒冷四周保护之火的，如今成了其中吞噬之火。凡有血气的都要借这火的烈怒和它所造成的荒凉看见——尤其当他们将其与那使他们成为这火燃料的罪相比较之时——点这火的是耶和华（结20:48），作为他自己受损尊荣的公义报应者。（2）这场大火将是普遍的：各等各级的人都要被它吞灭——老少、贫富、尊卑。连青树——火不易附着的——也要被这火吞灭；连好人中也有一些要卷入这些灾祸之中；这事若行在青树身上，枯树身上将要怎样呢？枯树要作这火的火绒和朽木。一切脸面（就是覆盖地面的一切）从迦南的南到北，从别是巴到但，都必在其中被烧焦。（3）这火*必不熄灭；*任何试图阻止其解体进程的尝试都不能成功。当神要倾覆一国，谁能或何物能拯救它呢？
如今请观察，1. 百姓因这番话而对先知的非议。他们说：*他岂不是说比喻的吗？*这要么是他们无知或不信的言语（最浅显的真理对他们也成了比喻），要么是他们对先知的恶意和恶感。请注意，那些不肯被道感动的人，惯于挑剔道；要么太浅显，要么太深奥，要么太精致，要么太朴素，要么太寻常，要么太独特；总有这不妥、那不妥。2. 先知向神的诉苦：*主耶和华啊！他们如此如此说我。*请注意，当人不公地说我们坏话时，我们有一位可以向之诉苦的神，这是我们的安慰。
英文原文
Judgment and Mercy (592 BC)
⁴⁵ Moreover the word of the LORD came unto me, saying,
⁴⁶ Son of man, set thy face toward the south, and drop thy word toward the south, and prophesy against the forest of the south field;
⁴⁷ And say to the forest of the south, Hear the word of the LORD; Thus saith the Lord GOD; Behold, I will kindle a fire in thee, and it shall devour every green tree in thee, and every dry tree: the flaming flame shall not be quenched, and all faces from the south to the north shall be burned therein.
⁴⁸ And all flesh shall see that I the LORD have kindled it: it shall not be quenched.
⁴⁹ Then said I, Ah Lord GOD! they say of me, Doth he not speak parables?
We have here a prophecy of wrath against Judah and Jerusalem, which would more fitly have begun the next chapter than conclude this; for it has no dependence on what goes before, but that which follows in the beginning of the next chapter is the explication of it, when the people complained that this was a parable which they understood not. In this parable, 1. It is a forest that is prophesied against, the forest of the south field, Judah and Jerusalem. These lay south from Babylon, where Ezekiel now was, and therefore he is directed to set his face towards the south (Eze 20:46), to intimate to them that God had set his face against them, was displeased with them, and determined to destroy them. But, though it be a message of wrath which he has to deliver, he must deliver it with mildness and tenderness; he must drop his word towards the south; his doctrine must distil as the rain (De 32:2), that people's hearts might be softened by it, as the earth by the river of God, which drops upon the pastures of the wilderness (Ps 65:12) and which a south land more especially calls for, Jos 15:19. Judah and Jerusalem are called forests, not only because they had been full of people, as a wood of trees, but because they had been empty of fruit, for fruit-trees grow not in a forest; and a forest is put in opposition to a fruitful field, Isa 32:15. Those that should have been as the garden of the Lord, and his vineyard, had become like a forest, all overgrown with briers and thorns; and those that are so, that bring not forth the fruits of righteousness, God's word prophesies against. 2. It is a fire kindled in his forest that is prophesied of, Eze 20:47. All those judgments which wasted and consumed both the city and the country-sword, famine, pestilence, and captivity, are signified by this fire. (1.) It is a fire of God's own kindling: I will kindle a fire in thee; the breath of the Lord is not as a drop, but as a stream, of brimstone to set it on fire, Isa 30:33. He that had been himself a protecting fire about Jerusalem is now a consuming fire in it. All flesh shall see by the fury of this fire, and the desolations it shall make, especially when they compare it with the sins which had made them fuel for this fire, that it is the Lord that has kindled it (Eze 20:48), as a just avenger of his own injured honour. (2.) This conflagration shall be general: all orders and degrees of men shall be devoured by it—young and old, rich and poor, high and low. Even green trees, which the fire does not easily fasten upon, shall be devoured by this fire; even good people shall some of them be involved in these calamities; and if this be done in the green trees, what shall be done in the dry? The dry trees shall be as tinder and touch-wood to this fire. All faces (that is, all that covers the face of the earth) from the south of Canaan to the north, from Beer-sheba to Dan, shall be burnt therein. (3.) The fire shall not be quenched; no attempts to give check to the dissolution shall prevail. When God will ruin a nation, who or what can save it?
Now observe, 1. The people's reflection upon the prophet on occasion of this discourse. They said, Does he not speak parables? This was the language either of their ignorance or infidelity (the plainest truths were as parables to them), or of their malice and ill-will to the prophet. Note. It is common for those who will not be wrought upon by the word to pick quarrels with it; it is either too plain or too obscure, too fine or too homely, too common or too singular; something or other is amiss in it. 2. The prophet's complaint to God: Ah, Lord God! they say so and so of me. Note, It is a comfort to us, when people speak ill of us unjustly, that we have a God to complain to.
在本章中：一、以色列的一些长老来求问先知（结20:1）。二、他的神指教他当怎样回答他们。他必须：1. 表明神对他们的不悦（结20:2-3）。2. 借着向他们述说神恩待他们列祖、他们却背信弃义对待神的历史，向他们指明神不悦的正当理由：（一）在埃及（结20:5-9）；（二）在旷野（结20:10-26）；（三）在迦南（结20:27-32）。3. 向他们宣告神的审判（结20:33-36）。4. 同样告诉他们神为他们存留了什么怜悯——他必使他们中间的余民悔改，重新在他们自己的地上建立他们，并再次在他们中间设立他的圣所（结20:37-44）。5. 此处另有一段针对耶路撒冷的话，在下一章中有解释和扩充（结20:45-49）。