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英文原文
In this chapter we have, I. An explication of the prophecy in the close of the foregoing chapter concerning the fire in the forest, which the people complained they could not understand (Eze 21:1-5), with directions to the prophet to show himself deeply affected with it, Eze 21:6,7. II. A further prediction of the sword that was coming upon the land, by which all should be laid waste; and this expressed very emphatically, Eze 21:8-17. III. A prospect given of the king of Babylon's approach to Jerusalem, to which he was determined by divination, Eze 21:18-24. IV. Sentence passed upon Zedekiah king of Judah, Eze 21:25-27. V. The destruction of the Ammonites by the sword foretold, Eze 21:28-32. Thus is this chapter all threatenings.
1-7
Threatenings against Israel; Judgments Predicted (592 BC)
对以色列的威吓；预言审判（主前592年）
¹ 耶和华的话临到我说：
²「人子啊，你要面向耶路撒冷，向圣所滴下话语，预言攻击以色列地；
³ 对以色列地说：耶和华如此说：看哪，我与你为敌，必拔刀出鞘，从你中间将义人和恶人一并剪除。
⁴ 我既从你中间剪除义人和恶人，所以我的刀必出鞘，从南到北攻击一切有血气的；
⁵ 使一切有血气的都知道我耶和华已经拔刀出鞘；刀必不再收入鞘内。
⁶「人子啊，你要叹息，腰间痛苦破裂，在他们眼前苦痛叹息。
⁷ 他们问你说：你为何叹息？你就回答：因这风声；这事必成。心都必消化，手都必发软，灵都必衰弱，膝都必软弱如水。看哪，这事必成——主耶和华如此说。
先知在前一章末尾忠实地传达了他所受托的信息，照所领受的字句传讲，不敢加上自己的注解；但当他抱怨百姓因他说比喻而找他的错处时，耶和华的话又临到他，给了他这比喻性话语的钥匙，好叫他可以藉此让百姓进入其意，从而堵住那异议。因为众人都必在神的台前无可推诿，口都必被塞住。注意：「那说方言的，当求着能翻出来」（林前14:13）。我们向人讲论灵魂之事时，当力求明白，并尽可能以最易被理解的方式表达。基督「一独处时就向门徒解释一切的比喻」（可4:34）。1. 先知在此更清楚地受指示这预言的箭当对准谁。他要「向圣所滴下话语」（结21:2）——向圣地的迦南、圣城的耶路撒冷、圣殿的圣所。这些地方原比别处高尚；但当他们玷污了这些，那素来在圣所滴下的话语如今要向他们滴下：「预言攻击以色列地」。以色列有先知、有预言，这本是它的尊荣；但这些既被他们藐视，如今便转过来攻击他们。锡安既不知珍重，便被自己的兵器所轰击——这本是用来对付她的仇敌的，这实在是公义的。2. 他受指示，也要指示百姓，那要烧尽南地森林的火是什么意思：它表明所拔出的刀，就是使地荒凉的战争之刀（结21:3）：「看哪，以色列地啊，我与你为敌！」要使一民悲惨，无须他求，只要神与他们为敌；因为若神为我们，无论谁反对我们，我们都不可怕；若神反对我们，无论谁为我们，我们都无指望。神宣信的百姓背离他时，就是使自己素来为他们之助的神与他们为敌。那里的火是神所点的吗？这里的刀是他的刀，是他所预备、所要授权的；是他要「从鞘中拔出」——那刀素来安歇其中，不威吓人。注意：列国中刀剑出鞘之时，必须看见并承认神的手在其中。火「烧灭青树和枯树」吗？刀也照样「剪除义人和恶人」。善人恶人同被卷入国族的共同灾祸中；义人从以色列地被「剪除」——被掳到巴比伦，虽然他们中也许少有人或无人从活人之地被剪除；并且以色列地起首的患难中，但以理和他的同伴、以西结这样卓越的人从其中被剪除、被带到巴比伦，这对以色列地是凶兆。但刀虽「剪除义人和恶人」（因为它「吞灭这个如吞灭那个」，撒下11:25），我们却万万不可想「义人如恶人一样」（创18:25）。不；神的恩典与安慰在护理似乎不分之处，却有极大的分别。「好无花果」被送到巴比伦「为他们的益处」（耶24:5-6）。义人与恶人所遇「都是一样」，只是「在世事上」（传9:2）。但这话表明神对以色列地的怒何其大。说「他的眼不顾惜」，这话实在不错——因他不顾惜，连其中的「义人」也不顾惜。既没有足够的义人可以拯救这地，为使神的公义更显明，那少数的人也要与它同受苦，神的怜悯必在别处补足他们。火「从南到北烧灭一切面貌」吗？刀也必「从南到北攻击一切有血气的」而出，作为神的刀而出——带着无可争议的委任、无可抵挡的力量。一切有血气的既知道是神点了火吗？他们也必知道他「已经拔出刀来」（结21:5）。「最后」，那点着的火「永不熄灭」吗？照样，当这耶和华的刀拔出攻击犹大和耶路撒冷时，刀鞘也被抛弃，刀必不再收入鞘内：「刀必不再返回」，直等它完全成就。3. 先知奉命藉着自己对将来这些灾祸的忧伤关切的表达，试图在百姓身上留下同样的印象。他传达完信息之后要「叹息」（结21:6），要深深叹息，「腰间痛苦破裂」；他要叹息，如同心要破裂一般，「苦痛叹息」——以别的忧伤表情——并且要公开行，「在他们眼前」——就是他先前向他们传达信息的那些人眼前，使这成为对眼的讲道，正如那是对耳的讲道；若两者都能在他们身上动工，便大好了。先知要叹息，虽然这使自己痛苦、使胸口疼痛，虽然百姓中亵渎的人可能因此嘲笑他，称他是哭哭啼啼、唱哀调的传道人。「我们若颠狂，是为神」；「若这样被视为卑贱，我们要更加卑贱」。注意：传道人若要使他们所讲的事感动别人，就当显明自己也被这些事感动，并要忍受那些对自己造成不便、却能促进事奉目的之事。百姓见先知如此叹息，又看不见明显缘由，便会问：「你为何叹息？这些叹息有些奥秘意思，让我们知道是什么。」他必回答他们（结21:7）：「是为这风声——我们不久要听见的沉重风声；风声来到（我们所听见风声的审判来到），它们急速而来，那时你们都要叹息；不但如此，那也不够。「心都必消化，灵都必衰弱」；你们的勇气尽都消失，没有可鼓舞你们的念头。当「心」与「灵」失败，「手」自然也必「发软」、无力争战，「膝」也必「软弱如水」、无力逃跑或站立。那些心肉体失败时有神为他们力量的人，神作他们「心里的力量」；但那些神反对他们的人，对衰弱之灵毫无安慰，如同伯沙撒「心意惊惶」之时（但5:6）。但有些人是吓坏了甚于受害；这里的情形难道不会这样，事情的结局比预料的更好吗？不：「看哪，这事必成，必成就。」这不是用来吓唬他们的幻影，「乃照所怕的，怒气也是如此」，且比所怕的更可畏。
英文原文
Threatenings against Israel; Judgments Predicted (592 BC)
¹ And the word of the LORD came unto me, saying,
² Son of man, set thy face toward Jerusalem, and drop thy word toward the holy places, and prophesy against the land of Israel,
³ And say to the land of Israel, Thus saith the LORD; Behold, I am against thee, and will draw forth my sword out of his sheath, and will cut off from thee the righteous and the wicked.
⁴ Seeing then that I will cut off from thee the righteous and the wicked, therefore shall my sword go forth out of his sheath against all flesh from the south to the north:
⁵ That all flesh may know that I the LORD have drawn forth my sword out of his sheath: it shall not return any more.
⁶ Sigh therefore, thou son of man, with the breaking of thy loins; and with bitterness sigh before their eyes.
⁷ And it shall be, when they say unto thee, Wherefore sighest thou? that thou shalt answer, For the tidings; because it cometh: and every heart shall melt, and all hands shall be feeble, and every spirit shall faint, and all knees shall be weak as water: behold, it cometh, and shall be brought to pass, saith the Lord GOD.
The prophet had faithfully delivered the message he was entrusted with, in the close of the foregoing chapter, in the terms wherein he received it, not daring to add his own comment upon it; but, when he complained that the people found fault with him for speaking parables, the word of the Lord came to him again, and gave him a key to that figurative discourse, that with it he might let the people into the meaning of it and so silence that objection. For all men shall be rendered inexcusable at God's bar and every mouth shall be stopped. Note, He that speaks with tongues should pray that he may interpret, 1Co 14:13. When we speak to people about their souls we should study plainness, and express ourselves as we may be the best understood. Christ expounded his parables to his disciples, Mk 4:34. 1. The prophet is here more plainly directed against whom to level the arrow of this prophecy. He must drop his word towards the holy places (Eze 21:2), towards Canaan the holy land, Jerusalem the holy city, the temple the holy house. These were highly dignified above other places; but, when they polluted them, that word which used to drop in the holy places shall now drop against them: Prophesy against the land of Israel. It was the honour of Israel that it had prophets and prophecy; but these, being despised by them, are turned against them. And justly is Zion battered with her own artillery, which used to be employed against her adversaries, seeing she knew not how to value it. 2. He is instructed, and is to instruct the people, in the meaning of the fire that was threatened to consume the forest of the south: it signified a sword drawn, the sword of war which should make the land desolate (Eze 21:3): Behold, I am against thee, O land of Israel! There needs no more to make a people miserable than to have God against them; for as, if he be for us, we need not fear, whoever are against us, so, if he be against us, we cannot hope, whoever are for us. And God's professing people, when they revolt from him, set him against them, who used to be for them. Was the fire there of God's kindling? The sword here is his sword, which he has prepared, and which he will give commission to; it is he that will draw it out of its sheath, where it had laid quiet and threatened no harm. Note, When the sword is unsheathed among the nations God's hand must be eyed and owned in it. Did the fire devour every green tree and every dry tree? The sword in like manner shall cut off the righteous and the wicked. Good and bad were involved in the common calamities of the nation; the righteous were cut off from the land of Israel when they were sent captives in Babylon, though perhaps few or none of them were cut off from the land of the living; and it was a threatening omen to the land of Israel that in the beginning of its troubles such excellent men as Daniel and his fellows, and Ezekiel, were cut off from it and conveyed to Babylon. But though the sword cut off the righteous and the wicked (for it devours one as well as another, 2Sa 11:25), yet far be it from us to think that the righteous are as the wicked, Ge 18:25. No; God's graces and comforts make a great difference when his providence seems to make none. The good figs are sent into Babylon for their good, Jer 24:5,6. It is only in outward appearance that there is one event to the righteous and to the wicked, Ec 9:2. But it speaks the greatness of God's displeasure against the land of Israel. Well might it be said, His eye shall not spare, when it shall not spare, no, not the righteous in it. Since there are not righteous men sufficient to save the land, to make the justice of God the more illustrious the few that there are shall suffer with it, and God's mercy shall make it up to them some other way. Did the fire burn up all faces from the south to the north? The sword shall go forth against all flesh from the south to the north, shall go forth, as God's sword, with a commission that cannot be contested, with a force that cannot be resisted. Were all flesh made to know that God kindled the fire? They shall be made to know that he has drawn forth the sword, Eze 21:5. And, lastly, Shall the fire that is kindled never be quenched? So when this sword of the Lord is drawn against Judah and Jerusalem the scabbard is thrown away, and it shall never be sheathed: It shall not return any more, till it has made a full end. 3. The prophet is ordered, by expressions of his own grief and concern for these calamities that were coming on, to try to make impressions of the like upon the people. When he has delivered his message he must sigh (Eze 21:6), must fetch many deep sighs, with the breaking of his loins; he must sign as if his heart would burst, sigh with bitterness, with other expressions of bitter sorrow, and this publicly, in the sight of those to whom he delivered the foregoing message, that this might be a sermon to their eyes as that was to their ears; and it was well if both would work upon them. The prophet must sigh, though it was painful to himself and made his breast sore, and though it is probable that the profane among the people would ridicule him for it and call him a whining canting preacher. But, if we be beside ourselves it is to God; and, if this be to be vile, we will be yet more so. Note, Ministers, if they would affect others with the things they speak of, must show that they are themselves in the greatest sincerity affected with them, and must submit to that which may create uneasiness to themselves, so that it will promote the ends of their ministry. The people, observing the prophet to sigh so much and seeing no visible occasion for it, would ask, "Wherefore sighest thou? These sighs have some mystical meaning; let us know what it is." And he must answer them (Eze 21:7): "It is for the tidings, the heavy tidings, that we shall hear shortly; the tidings come (the judgments come which we hear the tidings of), they come apace, and then you will all sigh; nay, that will not serve. every heart shall melt and every spirit fail; your courage will all be gone and you will have no animating considerations to support yourselves with. And, when heart and spirit fail, it will follow of course that all hands will be feeble and unable to fight, and all knees will be weak as water and unable to flee or to stand their ground." Those who have God for them when flesh and heart fail have him to be the strength of their heart; but those who have God against them have no cordial for a fainting spirit, but are as Belshazzar when his thoughts troubled him, Da 5:6. But some people are worse frightened than hurt; may not the case be so here and the event prove better than likely? No: Behold it cometh, and shall be brought to pass. It is not a bugbear that they are frightened with, but according to the fear so is the wrath, and more grievous than is feared.
8-17
Judgments Predicted (592 BC)
预言中的审判（主前592年）
⁸ 耶和华的话又临到我说：
⁹ 人子啊，你要预言说：耶和华如此说：你要说：有一把刀，是磨快擦亮的；
¹⁰ 磨快为要大行杀戮，擦亮为要闪闪发光。我们岂可欢乐吗？它藐视我儿子的杖，如同各样的树木。
¹¹ 这刀已经交给人擦亮，好为掌用；这刀是磨快的，又是擦亮的，好交在杀戮的人手中。
¹² 人子啊，你要呼喊哀号，因为这刀临到我的百姓，又临到以色列的一切首领；他们和我的百姓都因刀剑的惊吓仆倒。所以你要拍腿叹息。
¹³ 因为这是要试验*，若那刀连杖也藐视呢？它就不再有了*。这是主耶和华说的。
¹⁴ 人子啊，你要因此预言，自己拍手；让这刀第三次加倍临到，就是使被杀的人临到的刀：这是使被杀的大人临到的刀，要进入他们的密室。
¹⁵ 我设立刀锋攻击他们的一切城门，使他们的心消化，使他们的灾祸增多：唉！它已擦亮，它已束好为要杀戮。
¹⁶ 你或向左，或向右，随你的脸所向的那一方而去吧。
¹⁷ 我也要拍手，并要使我的烈怒止息：我耶和华已经说了。
这里是关于刀的另一段预言，是用十分动情的方式传达的；此处所用的表达有些晦涩，叫解经家为难。刀在结21:1-7已经出鞘；此处它被装备停当，要执行杀戮，先知受命为此哀哭。请观察，
一、这刀在此如何被描述。1. 它是磨快的，为要切割、刺伤，并大行杀戮。神的忿怒要使它锋利；无论神乐意使用什么器皿来施行审判，他必照所派定的事工使他们充满力量、勇气和凶猛。从基督口中所出的是一把快刀（启19:15）。2. 它是擦亮的，为要闪闪发光，叫拔刀所指向的人惊恐。它要成为一把发火焰的刀。若因久未使用而在鞘中生锈，它就要被磨擦明亮；因为虽然在他忍耐的日子、在他迟延审判的期间，神公义的荣耀似乎暂时被遮蔽，它必再发出光辉，使之闪耀。3. 它是一把得胜的刀，没有任何事物能在它面前站立（结21:10）：它藐视我儿子的杖，如同各样的树木。神曾说：以色列是我的儿子，我的长子。那百姓的治理权曾被称为杖、一根强杖；我们读到（结19:11）他们曾有的作权杖的强杖。但当神公义的刀拔出，它就藐视这杖，全不放在眼中；虽是强杖，虽是他儿子的杖，也不过如同任何别的树木。当神那些承认他名的子民背叛他、向他反叛，他的刀就藐视他们。他们在他眼中岂不比别的百姓更宝贵吗？旁注对此刀给出了另一个意思：它是我儿子的杖；而我们知道神曾对谁说过（诗2:7）：「你是我的儿子，我今日生你」，又（结21:9）「你必用铁杖打破他们」。这刀就是那铁杖，它藐视各样的树木，必将之折断。或者，这刀是我儿子的杖，是管教的杖，为要刑罚神百姓的过犯（撒下7:14），并非要把他们从百姓中剪除。对别人它是刀，对我儿子它是杖。
二、这刀在此如何被交在行刑者手中：「它是我儿子的杖，他已交出，好为掌用（结21:11），好为它被拔出所要达到的目的而被使用。它被交在手中，不是交在剑客手中当戏耍，而是交在杀戮的人手中去执行。我儿子所用作战的刀，乃为公义之刀，而所有的审判都交在他手中。它是擦亮的（结21:15），它是束起来的，好得着保全、保持洁净锋利为要杀戮，不像歌利亚的刀只是包在布中作为记念」（撒上21:9）。
三、这刀如何被指引，向谁而发（结21:12）：它必临到我的百姓；他们要倒在这刀下。这话再次重复，因为这事几乎令人难以置信——外邦人的刀竟然要临到神自己的百姓；不，它要临到以色列的一切首领；他们作为首领的尊荣权势，并不比他们作为以色列首领的宗教信仰更能成为他们的保障。但刀若有时临到神的百姓，他们岂没有内心的安慰足以武装自己抵挡其中一切可畏之处吗？是的，他们有——只要他们行事为人与他的百姓相称；但这些百姓并没有如此行，因此那些自称属我的子民的人，要因刀剑而惊吓。当留意，当善人不仅免于灾祸、也免于对灾祸的恐惧而安然度日时，恶人却不仅被刀剑搅扰，更被刀剑的惊吓所困——这惊吓源自他们对自己罪孽的自觉。这刀特别指向那些大人物，因为他们是其中最大的罪人；他们已经完全打破颈上的轭，挣开绳索（耶5:5），因此神与他们之间的争辩尤其要追究他们，因他们是罪魁祸首。被杀之刀就是使被杀的大人所临到的刀（结21:14）。纵然他们为自己备妥了退隐之所、藏匿之处，在那里自欺欺人地以为可以平安无事，他们终必发现，刀要进入他们的密室，在那里把他们寻出来，正如青蛙作为埃及的灾祸之一时，也曾进入他们君王的卧房。这刀——这刀的锋芒——是指向他们的城门，指向他们一切的城门（结21:15），指向他们用以阻挡刀剑、巩固防御的一切。当留意，最坚固的城门，纵然是铜门，无论闩得多么牢靠、守卫得多么严密，都无法抵挡神审判之刀的锋芒。但当刀锋指向罪人时，1. 他们就惧怕最坏的情形；他们的心消化，以致无力作任何抵抗。2. 最坏的情形便临到；无论他们怎样抵抗都无济于事，他们终被毁灭，灾祸增多。但我们何必细察这刀的特别方向呢？它既已得了普遍的差遣，带着随时可用的授权而行（结21:16）：「你去吧，或向这一方，或向那一方，随你的意，转向右手或左手*，你总必遇见该受罚之人，因为无人能免于罪责；你对他们有权柄，因为无人能免于刑罚；所以，你的脸所向那方，你就向那方进发，如同约拿单的刀，从被杀者的血、从勇士的脂油，绝不空回」（撒下1:22）。当留意，恶人充满这世界，以致无论神的审判往哪一方发出，都必寻得当作之工，必寻得当工作其上的材料。那火在这地上绝不会因缺柴而熄灭。神对付罪人的方法如此多样，以致他公义的刀仍如当初在基路伯手中燃烧时一样：它四面转发（创3:24）。
四、这刀的性质如何，对神的百姓它的意图和界限又在哪里（结21:13）。它是一种管教；它被定为如此；对别人是刀，对他们则是杖。这是夹在这些可怕话语中间一句安慰之言，尽管表达得有些隐晦。1. 神的百姓开始惧怕，刀会连杖也藐视，即刀会以如此猛烈的势头前行，以致它要藐视只作杖的差遣，忘记它的界限，对神自己的百姓也真成了刀。他们恐怕迦勒底人的刀——神怒气的杖——会藐视被称为杖的身分，变成那向砍伐它的人自夸的斧、那把自己高举仿佛不是木头的棍（赛10:15）。或者，「刀若连杖也藐视又怎样呢？」即这刀若使从前的杖——如西拿基立的杖——相形见绌，视若虚无，又怎样呢？这若不是管教的杖，而是毁灭的刀，要使我们的教会和国家彻底灭亡，又怎样呢？这正是少数有思想却胆怯之人所忧虑的。当留意，当刑罚性的审判在外施行之时，设想可能发生的最坏结果是有益的，好叫我们相应地有所预备。刀若藐视支派或权杖又怎样呢？即犹大和大卫家的（有人认为此处的Shebet即此意）；刀若瞄准我们政权的覆灭又怎样呢？若是如此，主是公义的，并且仍要施恩。但2. 这些惧怕被一个保证所止息：并非如此；这刀不会忘记自己，也不会忘记它被差遣所要办的差事：这是一次试验，而且不过是一次试验。那差它的，要随己意使用它、随己意为它设限。它的狂浪要在此止住。当留意，当神的审判在外施行、他的百姓为此而战兢之时，有一件事使他们得安慰：无论这些审判对别人是什么，对他们不过是试验；而且他们既经过试验，就必如精金而出，他们信心的试炼也必成为信心的长进。
五、先知和百姓在此必须表明自己因这些所宣告的审判而受感动。1. 先知在宣告这些审判时必须极其严肃。他要说：「刀！刀！」（结21:9）。他不可推敲华美的辞藻和种种别致的说法；城里失火时，人不是这样通报的，而是用可怕哀痛的声音喊：「失火了！失火了！」先知也当这样喊：「刀！刀！」而且（结21:14）在你讲道中要让刀第三次加倍临到。神说了一次、两次、三次；但愿人经过这一切之后，终究能察觉并留意。在神的护理中它也要第三次加倍临到；因为是尼布甲尼撒第三次进攻耶路撒冷，才彻底毁灭了它。毁灭是渐进临到的，但至终却有效地临到一个惹他发怒的百姓。然而还不止这些：先知不仅像传令官那样宣告战争，一而再、再而三地喊*「刀！刀！」，他更作为一个密切相关之人，要呼喊哀号*（结21:12），要为刀所要造成的荒凉忧伤哀叹，如同自己不仅与受苦之人同感，更从苦难中有所感受。再者（结21:14），「你要预言，拍手」，为那荒凉而搓手，或因你的预言挑唆、鼓舞那些要作这事工具的人而鼓掌，或因这审判的突然与严厉而惊愕地站立。先知要拍手；因为（神说）我也要拍手（结21:17）。神在向他们宣告这判语时是当真的，因此先知在发布之时也要表明自己是当真的。神的拍手与先知的拍手一样，都是表明对他们邪恶的圣洁愤慨——那邪恶实在令人震惊。当巴勒向巴兰发怒时，他拍手（民24:10）。当留意，神和他的仆人理当向那些本可获救却偏要灭亡的人发怒。有人认为这是得胜和夸胜的表达，与以赛亚书1:24一致：「我要向我的对头雪恨」；又与箴言1:26一致：「你们遭灾难，我也必发笑」。这里接着说：我必使我的烈怒止息，不仅指它要得以完全，也指它要得着满足。且当留意这判语是何等郑重、何等有权柄地被确立：「我耶和华已经说了」，我能且必使我所说的成就。我说了，就绝不收回。我说了，谁能反对呢？2. 百姓在瞻望这些审判时必须极其严肃。这意思以括号的方式夹在其中（结21:10）：我们岂可欢乐吗？神既已拔刀，先知既已叹息呼喊，我们岂可欢乐吗？先知似乎以此作为他叹息的理由；如尼2:3，「我面容愁苦，岂没有缘故吗？」耶路撒冷既已荒凉。当留意，在容许自己欢乐之前，我们应当先思想我们是否该欢乐。我们这些被判受刀剑之刑、卧在神的烈怒和咒诅之下的人，应当欢乐吗？我们这些与我们的神行了邪淫的人，岂能像别的百姓那样欢乐吗（何9:1）？当神的手已经伸出攻击我们，当神的审判在国内施行，他藉此呼召人哭泣哀号（赛22:11,13），我们如今还能欢乐吗？当教会在患难之中，我们能像王和哈曼那样欢乐（斯3:15），而我们本该为约瑟的苦难担忧（摩6:6）吗？
英文原文
Judgments Predicted (592 BC)
⁸ Again the word of the LORD came unto me, saying,
⁹ Son of man, prophesy, and say, Thus saith the LORD; Say, A sword, a sword is sharpened, and also furbished:
¹⁰ It is sharpened to make a sore slaughter; it is furbished that it may glitter: should we then make mirth? it contemneth the rod of my son, as every tree.
¹¹ And he hath given it to be furbished, that it may be handled: this sword is sharpened, and it is furbished, to give it into the hand of the slayer.
¹² Cry and howl, son of man: for it shall be upon my people, it shall be upon all the princes of Israel: terrors by reason of the sword shall be upon my people: smite therefore upon thy thigh.
¹³ Because it is a trial, and what if the sword contemn even the rod? it shall be no more, saith the Lord GOD.
¹⁴ Thou therefore, son of man, prophesy, and smite thine hands together, and let the sword be doubled the third time, the sword of the slain: it is the sword of the great men that are slain, which entereth into their privy chambers.
¹⁵ I have set the point of the sword against all their gates, that their heart may faint, and their ruins be multiplied: ah! it is made bright, it is wrapped up for the slaughter.
¹⁶ Go thee one way or other, either on the right hand, or on the left, whithersoever thy face is set.
¹⁷ I will also smite mine hands together, and I will cause my fury to rest: I the LORD have said it.
Here is another prophecy of the sword, which is delivered in a very affecting manner; the expressions here used are somewhat intricate, and perplex interpreters. The sword was unsheathed in the Eze 21:1-7; here it is fitted up to do execution, which the prophet is commanded to lament. Observe,
I. How the sword is here described. 1. It is sharpened, that it may cut and wound, and make a sore slaughter. The wrath of God will put an edge upon it; and, whatever instruments God shall please to make use of in executing his judgments, he will fill them with strength, courage, and fury, according to the service they are employed in. Out of the mouth of Christ goes a sharp sword, Re 19:15. 2. It is furbished, that it may glitter, to the terror of those against whom it is drawn. It shall be a kind of flaming sword. If it have rusted in the scabbard for want of use, it shall be rubbed and brightened; for though the glory of God's justice may seem to have been eclipsed for a while, during the day of his patience and the delay of his judgments, yet it will shine out again and be made to glitter. 3. It is a victorious sword, nothing shall stand before it (Eze 21:10): It contemneth the rod of my son as every tree. Israel, said God once, is my son, my first-born. The government of that people was called a rod, a strong rod; we read (Eze 19:11) of the strong rods they had for sceptres. But when the sword of God's justice is drawn it contemns this rod, makes nothing of it; though it be a strong rod, and the rod of his son, it is no more than any other tree. When God's professing people have revolted from him, and are in rebellion against him, his sword despises them. What are they to him more than another people? The marginal reading gives another notion of this sword: It is the rod of my son; and we know of whom God has said (Ps 2:7), Thou art my Son, this day have I begotten thee, and (Eze 21:9) Thou shalt break them with a rod of iron. This sword is that rod of iron which contemns every tree and will bear it down. Or, This sword is the rod of my son, a correcting rod, for the chastening of the transgression of God's people (2Sa 7:14), not to cut them off from being a people. It is a sword to others, a rod to my son.
II. How the sword is here put into the hand of the executioners: "It is the rod of my Son, and he has given it that it may be handled (Eze 21:11), that it may be made use of for the end for which it was drawn. It is given into the hand, not of the fencer to be played with, but of the slayer to do execution with. The sword of war my Son makes use of as a sword of justice, and to him all judgment is committed. It is made bright (Eze 21:15), it is wrapped up, that it may be kept safe, and clean, and sharp for the slaughter, not as Goliath's sword was wrapped up in a cloth only for a memorial," 1Sa 21:9.
III. How the sword is directed, and against whom it is sent (Eze 21:12): It shall be upon my people; they shall fall by this sword. It is repeated again, as that which is scarcely credible, that the sword of the heathen shall be upon God's own people; nay, it shall be upon all the princes of Israel; their dignity and power as princes shall be no more their security than their profession of religion as princes of Israel. But, if the sword be at any time upon God's people, have they not comfort within sufficient to arm them against every thing in it that is frightful? Yes, they have, while they conduct themselves as becomes his people; but these had not done so, and therefore terrors, by reason of the sword, shall be upon those that call themselves my people. Note, While good men are quiet, not only from evil, but from the fear of it, wicked men are disturbed not only with the sword, but with the terrors of it, arising from a consciousness of their own guilt. This sword is directed particularly against the great men, for they had been the greatest sinners among them; they had altogether broken the yoke and burst the bonds (Jer 5:5), and therefore with them in a special manner God's controversy is, who had been the ringleaders in sin. The sword of the slain is the sword of the great men that are slain, Eze 21:14. Though they have furnished themselves with places of retirement, places of concealment, where they flatter themselves with hopes that they shall be safe, they will find that the sword will enter into their privy chambers, and find them out there, as the frogs, when they were one of Egypt's plagues, found admission into the chambers of their kings. The sword, the point of this sword, is directed against their gates, against all their gates (Eze 21:15), against all those things with which they thought to keep it out and fortify themselves against it. Note, The strongest gates, though they be gates of brass, ever so well barred, ever so well guarded, are no fence against the point of the sword of God's judgments. But when that is pointed against sinners, 1. They are ready to fear the worst; their hearts faint, so that they are not able to make any resistance. 2. The worst comes; whatever resistance they make, it is to no purpose, but they are ruined, and their ruins are multiplied. But what need have we to observe the particular directions of this sword when it has a general commission, is sent with a running warrant? (Eze 21:16): "Go thee, one way or other, which way thou wilt, turn to the right hand or to the left, thou wilt find those that are obnoxious, for there are none free from guilt; and thou hast authority against them, for there are none exempt from punishment; and therefore, whithersoever thy face is set, that way do thou proceed, and, like Jonathan's sword, from the blood of the slain, from the fat of the mighty, thou shalt never return empty," 2Sa 1:22. Note, So full is the world of wicked people that, which way soever God's judgments go forth, they will find work, will find matter to work upon. That fire will never go out on this earth for want of fuel. And such various methods God has of meeting with sinners that the sword of his justice is still as it was at first when it flamed in the hand of the cherubim: it turns every way, Ge 3:24.
IV. What is the nature of this sword, and what are the intentions and limitations of it as to the people of God, Eze 21:13. It is a correction; it is designed to be so; the sword to others is a rod to them. This is a comfortable word which comes in in the midst of these terrible ones, though it be expressed somewhat obscurely. 1. The people of God begin to be afraid that the sword will contemn even the rod, that the sword will go on with such fury that it will despise its commission to be a rod only, will forget its bounds and become a sword indeed, even to God's own people. They fear lest the Chaldeans' sword, which is the rod of God's anger, contemn its being called a rod, and become as the axe that boasts itself against him that heweth therewith or the staff that lifts up itself as if it were no wood, Isa 10:15. Or, "What if the sword contemn even the rod? that is, what if this sword make the former rods, as that or Sennacherib, to be contemned as nothing to this? What if this should prove not a correcting rod, but a destroying sword, to make a full end of our church and nation?" This is that which the thinking, but timorous, few are apprehensive of. Note, When threatening judgments are abroad it is good to suppose the worst that may be the consequences of them, that we may provide accordingly. What if the sword contemn the tribe or sceptre? namely, that of Judah and the house of David (so some think Shebet here signifies); what if it should aim at the ruin of our government? If it do, the Lord is righteous and will be gracious notwithstanding. But, 2. These fears are silenced with an assurance that it is not so; the sword shall not forget itself, nor the errand on which it is sent: It is a trial, and it is no more than a trial. He that sends it makes what use of it, and sets what bounds to it, he pleases. Here shall its proud waves be stayed. Note, It is matter of comfort to the people of God, when his judgments are abroad, and they are ready to tremble for fear of them, that, whatever they are to others, to them they are but trials; and, when they are tried, they shall come forth as gold, and the proving of their faith shall be the improving of it.
V. Here the prophet and the people must show themselves affected with these judgments threatened. 1. The prophet must be very serious in denouncing these judgments. He must say, A sword! a sword! Eze 21:9. Let him not study for fine words, and a variety of quaint expressions; when the town is on fire people do not so give notice of it, but cry, with a frightful doleful voice, Fire! fire! So must the prophet cry, A sword! a sword! and (Eze 21:14), Let the sword be doubled the third time in thy preaching. God speaks once, yea, twice, yea, thrice; it were well if men, after all, would perceive and regard it. It shall be doubled the third time in God's providence; for it was Nebuchadnezzar's third descent upon Jerusalem that made a full end of it. Ruin comes gradually, but at last comes effectually, upon a provoking people. Yet this is not all: the prophet is not only as a herald at arms to proclaim war, and to cry, A sword! a sword! once and again, and a third time, but, as a person nearly concerned, he must cry and howl (Eze 21:12), must sadly lament the desolations that the sword would make, as one that did himself not only sympathize with the sufferers, but feel from the sufferings. Again (Eze 21:14), Prophesy, and smite thy hands together, wring thy hands, as lamenting the desolation, or clap thy hands, as by thy prophecy instigating and encouraging those that were to be the instruments of it, or as one standing amazed at the suddenness and severity of the judgment. The prophet must smite his hands together; for (says God) I will also smite my hands together, Eze 21:17. God is in earnest in pronouncing this sentence upon them, and therefore the prophet must show himself in earnest in publishing it. God's smiting his hands together, as well as the prophet's smiting, is in token of a holy indignation at their wickedness, which was really very astonishing. When Balak's anger was kindled against Balaam he smote his hands together, Nu 24:10. Note, God and his ministers are justly angry at those who might be saved and yet will be ruined. Some make it an expression of triumph and exultation, agreeing with that (Isa 1:24), Ah! I will ease me of my adversaries; and that (Pr 1:26), I also will laugh at their calamity. And so it follows here, I will cause my fury to rest, not only it shall be perfected, but it shall be pleased. And observe with what solemnity, with what authority, this sentence is ratified: "I the Lord have said it, who can and will make good what I have said. I have said it, and will never unsay it. I have said it, and who can gainsay it?" 2. The people must be very serious in the prospect of these judgments. An intimation of this comes in in a parenthesis (Eze 21:10): Should we then make mirth? Seeing God has drawn the sword, and the prophet sighs and cries, Should we then make mirth? The prophet seems to give this as a reason why he sighs; as Ne 2:3, Why should not my countenance be sad, when Jerusalem lies waste? Note, Before we allow ourselves to be merry, we ought to consider whether we should be merry or no. Should we make mirth, we who are sentenced to the sword, who lie under the wrath and curse of God? Shall we make mirth as other people, who have gone a whoring from our God? Ho 9:1. Should we now make mirth, when the hand of God has gone out against us, when God's judgments are abroad in the land and he by them calls to weeping and mourning? Isa 22:11,13. Shall we now make mirth as the king and Haman, when the church is in perplexity (Es 3:15), when we should be grieving for the affliction of Joseph? Am 6:6.
18-27
Judgments Predicted (592 BC)
刑罚的预言（主前592年）
¹⁸ 耶和华的话又临到我说：
¹⁹ 「人子啊，你要定出两条路，使巴比伦王的刀可以临到：这两条路都从一国之地出来。你要在通到城里的路口，选定一个地方。
²⁰ 要定出一条路，使刀可以临到亚扪人的拉巴，又可以临到犹大在耶路撒冷的保障。
²¹ 因为巴比伦王站在岔路口，在两条路的起头，要占卜求问：他摇箭求问，又求问家中的神像，又察看祭牲的肝。
²² 右手所得的占卜是为耶路撒冷：要设立军长，呼吁杀戮，大声呼喊，设立攻城锤撞城门，筑垒造台。
²³ 在那些曾起誓的人看来，这占卜像是虚假的；但他要使他们记起罪孽，好将他们捉住。
²⁴ 主耶和华如此说：因你们的罪孽被记念，因你们的过犯显露出来，使你们一切所行的，罪恶都显在眼前；我说，因你们被记念，你们必被人亲手捉住。
²⁵ 你这亵渎恶行的以色列王，你的日子到了，罪孽的尽头已到了；
²⁶ 主耶和华如此说：当除掉冠冕，摘下王冕：此必不再如旧。要将卑者升高，使高者降卑。
²⁷ 我要将这国倾覆，倾覆，倾覆；这国必不再有，直等到那应得的人来到，我就将国赐给他。」
先知在前面的经文里已向他们指明那将临的刀剑；此处他指明那刀剑正临到他们头上，免得他们自欺，以为这刀剑会因这样那样的缘故被引到别处去。
一、他必须看见并指出迦勒底大军正前来攻击耶路撒冷，并有至高的权能使它定意如此。先知必须「定出两条路」（结21:19），就是要在纸上画出两条路来——正如有时在地图上所画的那样；并且他要把巴比伦王的军队带到两条路分岔的地方，因为他们要在那里驻足。这两条路「都从同一国之地出来」；但当到了岔路口——一条路通往亚扪人的京城拉巴，另一条路通往耶路撒冷——他停顿了；因为虽然他定意要毁灭两者，却未决定先攻哪一个；此处他的谋略和谋士们使他无所适从。这刀剑要么去拉巴，要么去「犹大在耶路撒冷的保障」。此时犹大的许多居民已避难到耶路撒冷，全国的利益都系于这城的安全，因此这里称之为「犹大在耶路撒冷的保障」；这城因天然地势和人工工事而设防坚固，被认为是攻不破的（哀4:12）。先知必须描述巴比伦王所处的两难（结21:21）；「因为巴比伦王站着」——就是他将站着思量当走哪条路——「在两条路的岔路口」。他虽是一位极有远见、极有决断的君王，却似乎既不知自己的利益所在，也不知自己的心意所向。那么，智慧人就不要因自己的智慧夸口，勇士也不要因自己的专横权力夸口；因为那些为所欲为的人，也往往不知何为上策。如今请注意：1. 他为作出决断所采取的方法：「他占卜」，求问更高、看不见的能力——或许是借掣签来求天意的决定；为此他把「摇签用的箭擦亮」，以示庄重。也许一支箭上写着「耶路撒冷」，另一支上写着「拉巴」，先从箭袋中抽出的那一支，他就决定先攻那个。或者他求问于某种冒充的神谕：「他求问家中的神像」（teraphim），指望从其中得到有声的回答。又或者求问于占卜师们对祭牲内脏所作的观察：「他察看祭牲的肝」，看那肝的位置预兆吉凶。注意，世上智者们在困境中不得不向天上求指引，这使他们引以为傲的心大受挫折；然而他们所采取的方法竟如此荒谬，这又是他们愚妄的明证——其实，在适于求问天意的事上，「把签放在怀里」就够了，加上「求赐完全的签」的祷告，并坚信「签放在怀里，定事由耶和华」（箴16:33），这才是正道。2. 他借这些方法所作出的决断。即便借着这些罪恶的举动，神也成就了自己的旨意，引导他去耶路撒冷（结21:22）。「为耶路撒冷所占的卜」，恰好「在他右手边」，按占卜的规矩，这就决定了他「走那条路」。注意，无论神定意要人作怎样的服事，他必在自己的护理中引导他们前往，尽管他们自己可能并未察觉所受的引导。既然耶路撒冷成了所立的靶子，战事随即以围攻这一要地而展开。「军长」被任命来统帅围城所用的兵力；他们要「呼吁杀戮」——向士兵下达命令，又发表演说激励他们。又下令预备攻城所需的一切器械：「攻城锤」必须预备，「堡垒」必须建造。人为着彼此毁灭，竟不辞劳苦、不惜花费！
二、他必须向百姓和王都指明：是他们自己的罪把这场毁灭招到自己身上。
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百姓确实如此（结21:23-24）。他们轻忽所给他们的刑罚警告。以西结的预言在他们看来是「虚假的占卜」；他们不被它打动，不被它唤醒悔改。当他们听说尼布甲尼撒借着占卜被指引去耶路撒冷、并且确信此行必成之时，他们却嗤笑这事，依旧「安然无虑」，称之为「虚假的占卜」；因为「他们曾起誓」——就是他们与埃及人缔结了庄严的同盟，依赖埃及人所许下「解围」的诺言，又依赖假先知们所给他们的「必被解围」的保证。又或者，这可能是指他们曾向巴比伦王所起的效忠之誓，却已经背弃了；因他们的这等背信，神把他们交给了审判性的蒙蔽，以至于所给他们最清楚的警告，也被他们轻看为「虚假的占卜」。注意，那些把最神圣的誓约当儿戏的人，也会把最神圣的圣言当儿戏，这并不奇怪；因为一颗亵渎的心还有什么做不出来呢？但他们的不信能废弃神的旨意吗？他们因安然无虑就安全了吗？断乎不能；不但如此，他们对神圣警告的轻忽，这本身就是一种罪，使他们其余的罪被记起来，他们若如今被追讨，只能怪自己。（1）他们现今的邪恶被显露出来。如今神与他们相争之时，他们竟如此顽梗执拗，以至于他们为自己所作的一切辩白，反倒加增他们的罪过；他们从来没有像如今听见悔改归正的最响亮呼声时那样行事败坏：「『以致你们一切所行的，罪恶都显在眼前。』你们转向哪一边，都显出黑暗的一面。」这话对我们每一个人都太真实了；因为不但「没有活着不犯罪的人」，而且「世上没有一个义人行善而不犯罪」。我们最好的事奉也掺杂着软弱、愚妄和瑕疵；甚至我们「愿意行善」之时，「罪仍与我们同在」，以至于我们可以忧愁羞愧地说：在我们「一切所行的」——以及一切所说的事上——「我们的罪恶都显露」，见证我们不是；我们若在律法之下，就必灭亡了。（2）这就使他们从前的恶被记念：「『你们使自己的罪孽被记念』，不是被你们自己记念以致悔改，而是被神的公义记念以致算账。你们自己的罪使你们列祖的罪也被记起来对付你们，否则你们本不会因此受罚。」注意，神记念人从前的罪孽，只是针对那些因现今所显露的败坏、显明自己并未悔改的人。（3）为要使他们一并受罚，他们被交给毁灭者，使他们被捉拿（结21:23）：「『你们必被人亲手捉住』，就是被神所立定要捉拿你们、扣住你们，又使你们无法逃脱的那手。」人被称为「神的手」，当他们被用作他公义的器皿之时（诗17:14）。注意，那些不肯被神恩典之道捉住的人，终必被神震怒之手捉住。
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王也把自己的毁灭招到自己身上。西底家就是那位「以色列王」，先知在此奉神的名向他说话；若不是奉神的名，他就不会说得如此放胆、如此直率；因为「对君王说『你是邪恶的』，这合适吗？」（1）他给他下定义（结21:25）：「你这亵渎、『恶行的以色列王！』」他不像某些前任那样坏，却也坏得足以当得起这定义。他本人亵渎，对一切德行和神圣之事都失去知觉。他又是恶的，因他在百姓中助长罪恶；他犯罪，「又使以色列犯罪」。注意，亵渎和恶行在任何人身上都是坏的，但在一位君王——一位以色列王的身上，则是坏到极点；他作为以色列人，本应自己知道得更清楚，作为君王，本应树立更好的榜样，并对身边的人发挥更好的影响。（2）他向他宣告判决。他的罪孽「已经到了尽头」；他的罪孽之杯已满，因此「他的日子到了」——受罚的日子，神复仇的日子到了。注意，那些亵渎作恶的人虽然一时兴旺，他们「坠落的日子」终必来到。此处所判的是：〔一〕西底家必被废黜。他已丧失了王冠，就不再戴它；他因亵渎而亵渎了自己的王冠，这冠冕必「被摔在地上」（结21:26）：「当除掉冠冕。」冠冕和王冕都是可能失去之物；只有在另一个世界，才有那永不衰残的荣耀冠冕，那「不能震动的国」。亚兰文意译本如此解释：「当从大祭司西莱雅头上摘下冠冕，我也要从西底家王头上摘下王冕；这二者在其位上都不得长久，必被除掉。」「此必不再如旧」——不再如他从前那样；「此非此」（原文如此）；他也许仍如从前一样亵渎作恶。注意，人因自己的罪孽失去尊荣。他们的亵渎和恶行除掉了他们的冠冕，摘下了他们的王冕，使他们与从前判若两人。〔二〕此后国中必有大混乱、大动荡。一切都要被颠倒过来。征服者将以「升高卑微的」「降卑尊贵的」为乐——随意提拔一些人，贬黜一些人，毫不顾忌公义或功劳。〔三〕重建政权的企图必被挫败，归于无有——尤其是基大利的，以及那「属王室后裔」的以实玛利的（亚兰文意译本即指此）；他们二人都不能有所成就。「我要将这国倾覆，倾覆，倾覆」——先是这一个计划，然后是另一个计划；因为神所要拆毁的，谁能建造呢？〔四〕这王权必不再恢复，直到在弥赛亚手中永远确立。「在以西底家之后，大卫家必不再有王，直等到基督来到——『国权原是他的』，他就是那应许在他里面得以完全成就的大卫后裔；『我必将国赐给他』。」他必有「他祖大卫的位」（路1:32）。在基督降临之前，王室的尊严将有长久的日蚀，正如先知的灵也将衰微；好使他在时候满足时，无论是作王还是作先知，其显现都更为辉煌。注意，基督对教会和世界的主权和国度，有无可争辩的所有权；这国原是他的权利。他既有这权利，到了时候就必得着这所有权：「我必将国赐给他」；并且为免他有所亏缺，必将有一切的大倾覆；为要给他让路，也必将一切阻挡他的反对势力倾覆（但2:45；林前15:25）。此处提到这事，是为安慰那些担心给大卫的应许将永远落空的人。「不，」神说，「那应许是确实的，因为弥赛亚的国必存到永远。」
英文原文
Judgments Predicted (592 BC)
¹⁸ The word of the LORD came unto me again, saying,
¹⁹ Also, thou son of man, appoint thee two ways, that the sword of the king of Babylon may come: both twain shall come forth out of one land: and choose thou a place, choose it at the head of the way to the city.
²⁰ Appoint a way, that the sword may come to Rabbath of the Ammonites, and to Judah in Jerusalem the defenced.
²¹ For the king of Babylon stood at the parting of the way, at the head of the two ways, to use divination: he made his arrows bright, he consulted with images, he looked in the liver.
²² At his right hand was the divination for Jerusalem, to appoint captains, to open the mouth in the slaughter, to lift up the voice with shouting, to appoint battering rams against the gates, to cast a mount, and to build a fort.
²³ And it shall be unto them as a false divination in their sight, to them that have sworn oaths: but he will call to remembrance the iniquity, that they may be taken.
²⁴ Therefore thus saith the Lord GOD; Because ye have made your iniquity to be remembered, in that your transgressions are discovered, so that in all your doings your sins do appear; because, I say, that ye are come to remembrance, ye shall be taken with the hand.
²⁵ And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end,
²⁶ Thus saith the Lord GOD; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high.
²⁷ I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him.
The prophet, in the verses before, had shown them the sword coming; he here shows them that sword coming against them, that they might not flatter themselves that by some means or other it should be diverted a contrary way.
I. He must see and show the Chaldean army coming against Jerusalem and determined by a supreme power so to do. The prophet must appoint him two ways, that is, he must upon a paper draw out two roads (Eze 21:19), as sometimes is done in maps; and he must bring the king of Babylon's army to the place where the roads part, for there they will make a stand. They both come out of the same land; but when they come to the place where one road leads to Rabbath, the head city of the Ammonites, and the other to Jerusalem, he makes a pause; for, though he is resolved to be the ruin of both, yet he is not determined which to attack first; here his politics and his politicians leave him at a loss. The sword must go either to Rabbath or to Judah in Jerusalem. Many of the inhabitants of Judah had now taken shelter in Jerusalem, and all the interests of the country were bound up in the safety of the city, and therefore it is called Judah in Jerusalem the defenced; so strongly fortified was it, both by nature and art, that it was thought impregnable, La 4:12. The prophet must describe this dilemma that the king of Babylon is at (Eze 21:21); for the king of Babylon stood (that is, he shall stand considering what course to take) at the head of the two ways. Though he was a prince of great foresight and great resolution, yet, it seems, he knew neither his own interest nor his own mind. Let not the wise man then glory in his wisdom nor the mighty man in his arbitrary power, for even those that may do what they will seldom know what to do for the best. Now observe, 1. The method he took to come to a resolution; he used divination, applied to a higher and invisible power, perhaps to the determination of Providence by a lot, in order to which he made his arrows bright, that were to be drawn for the lots, in honour of the solemnity. Perhaps Jerusalem was written on one arrow and Rabbath on the other, and that which was first drawn out of the quiver he determined to attack first. Or he applied to the direction of some pretended oracle: he consulted with images or teraphim, expecting to receive audible answers from them. Or to the observations which the augurs made upon the entrails of the sacrifices: he looked in the liver, whether the position of that portended good or ill luck. Note, It is a mortification to the pride of the wise men of the earth that in difficult cases they have been glad to make their court to heaven for direction; as it is an instance of their folly that they have taken such ridiculous ways of doing it, when in cases proper for an appeal to Providence it is sufficient that the lot be cast into the lap, with that prayer, Give a perfect lot, and a firm belief that the disposal thereof is not fortuitous, but of the Lord, Pr 16:33. 2. The resolution he was hereby brought to. Even by these sinful practices God served his own purposes and directed him to go to Jerusalem, Eze 21:22. The divination for Jerusalem happened to be at his right hand, which, according to the rules of divination, determined him that way. Note, What services God designs men for he will be sure in his providence to lead them to, though perhaps they themselves are not aware what guidance they are under. Well, Jerusalem being the mark set up, the campaign is presently opened with the siege of that important place. Captains are appointed for the command of the forces to be employed in the siege, who must open the mouth in the slaughter, must give directions to the soldiers what to do and make speeches to animate them. Orders are given to provide every thing necessary for carrying on the siege with vigour; battering rams must be prepared and forts built. O what pains, what cost, are men at to destroy one another!
II. He must show both the people and the prince that they bring this destruction upon themselves by their own sin.
1. The people do so, Eze 21:23,24. They slight the notices that are given them of the judgment coming. Ezekiel's prophecy is to them a false divination; they are not moved or awakened to repentance by it. When they hear that Nebuchadnezzar by his divination is directed to Jerusalem, and assured of success in that enterprise, they laugh at it and continue secure, calling it a false divination; because they have sworn oaths, that is, they have joined in a solemn league with the Egyptians, and they depend upon the promise they have made them to raise the siege, or upon the assurances which the false prophets have given them that it shall be raised. Or it may refer to the oaths of allegiance they had sworn to the king of Babylon, but had violated, for which treachery of theirs God had given them up to a judicial blindness, so that the fairest warnings given them were slighted by them as false divinations. Note, It is not strange if those who make a jest of the most sacred oaths can make a jest likewise of the most sacred oracles; for where will a profane mind stop? But shall their unbelief invalidate the counsel of God? Are they safe because they are secure? By no means; nay, the contempt they put upon divine warnings is a sin that brings to remembrance their other sins, and they may thank themselves if they be now remembered against them. (1.) Their present wickedness is discovered. Now that God is contending with them so perverse and obstinate are they that whatever they offer in their own defence does but add to their offence; they never conducted themselves so ill as they did now that they had the loudest call given them to repent and reform: "So that in all your doings your sins do appear. Turn yourselves which way you will, you show a black side." This is too true of every one of us; for not only there is none that lives and sins not, but there is not a just man upon earth that does good and sins not. Our best services have such allays of weakness, and folly, and imperfection, and so much evil is present with us even when we would do good, that we may say, with sorrow and shame, In all our doings, and in all our sayings too, our sins do appear, and witness against us, so that if we were under the law we were undone. (2.) This brings to mind their former wickedness: "You have made your iniquity to be remembered, not by yourselves that it might be repented of, but by the justice of God that it might be reckoned for. Your own sins make the sins of your fathers to be remembered against you, which otherwise you should never have smarted for." Note, God remembers former iniquities against those only who by the present discoveries of their wickedness show that they do not repent of them. (3.) That they may suffer for all together, they are turned over to the destroyed, that they may be taken (Eze 21:23): "You shall be taken with the hand that God had appointed to seize you and to hold you and out of which you cannot escape." Men are said to be God's hand when they are made use of as the ministers of his justice, Ps 17:14. Note, Those who will not be taken with the word of God's grace shall at last be taken by the hand of his wrath.
2. The prince likewise brings his ruin upon himself. Zedekiah is the prince of Israel, to whom the prophet here, in God's name, addresses himself; and, if he had not spoken in God's name, he would not have spoken so boldly, so bluntly; for is it fit to say to a king, Thou art wicked? (1.) He gives him his character, Eze 21:25. Thou profane and wicked prince of Israel! He was not so bad as some of his predecessors, and yet bad enough to merit his character. He was himself profane, lost to every thing that is virtuous and sacred. And he was wicked, as he promoted sin among his people; he sinned, and made Israel to sin. Note, Profaneness and wickedness are bad in any, but worst of all in a prince, a prince of Israel, who as an Israelite should know better himself, and as a prince should set a better example and have a better influence on those about him. (2.) He reads him his doom. His iniquity has an end; the measure of it is full, and therefore his day has come, the day of his punishment, the day of divine vengeance. Note, Though those who are wicked and profane may flourish awhile, yet their day will come to fall. The sentence here passed is, [1.] That Zedekiah shall be deposed. He has forfeited his crown, and he shall no longer wear it; he has by his profaneness profaned his crown, and it shall be cast to the ground (Eze 21:26): Remove the diadem. Crowns and diadems are losable things; it is only in the other world that there is a crown of glory that fades not away, a kingdom that cannot be moved. The Chaldee paraphrase expounds it thus: Take away the diadem from Seraiah the chief priest, and I will take away the crown from Zedekiah the king; neither this nor that shall abide in his place, but shall be removed. This shall not be the same, not the same that he has been; this not this (so the word is); profane and wicked perhaps he is as he has been. Note, Men lose their dignity by their iniquity. Their profaneness and wickedness remove their diadem, and take off their crown, and make them the reverse of what they were. [2.] That great confusion and disorder in the state shall follow hereupon. Every thing shall be turned upside down. The conqueror shall take a pride in exalting him that is low and abasing him that is high, preferring some and degrading others, at his pleasure, without any regard either to right or merit. [3.] Attempts to re-establish the government shall be blasted and come to nothing, Gedaliah's particularly, and Ishmael's who was of the seed-royal (to which the Chaldee paraphrase refers this); neither of them shall be able to make any thing of it. I will overturn, overturn, overturn, first one project and then another; for who can build up what God will throw down? [4.] This monarchy shall never be restored till it is fixed for perpetuity in the hands of the Messiah. There shall be no more kings of the house of David after Zedekiah, till Christ comes, whose right the kingdom is, who is that seed of David in whom the promise was to have its full accomplishment, and I will give it to him. He shall have the throne of his father David, Lu 1:32. Immediately before the coming of Christ there was a long eclipse of the royal dignity, as there was also a failing of the spirit of prophecy, that his shining forth in the fulness of time both as king and prophet might appear the more illustrious. Note, Christ has an incontestable title to the dominion and sovereignty both in the church and in the world; the kingdom is his right. And, having the right, he shall in due time have the possession: I will give it to him; and there shall be a general overturning of all rather than he shall come short of his right, and a certain overturning of all the opposition that stands in his way to make room for him, Da 2:45, 1Co 15:25. This is mentioned here for the comfort of those who feared that the promise made in David would fail for evermore. "No," says God, "that promise is sure, for the Messiah's kingdom shall last for ever."
28-32
The Destruction of the Ammonites (592 BC)
亚扪人的毁灭（主前592年）
²⁸ 人子啊，你当发预言说：主耶和华论亚扪人及其凌辱如此说：你当说：有刀，有刀拔出来了，是为杀戮而擦亮的，要消灭人，如同闪光一样； ²⁹ 人为你见虚假的异象，为你行谎言的占卜，要使你倒在被杀的恶人颈项上；他们的日子到了，罪孽有了尽头。 ³⁰ 我岂可使刀收入鞘内吗？我必在你被造之处、在你出生之地审判你。 ³¹ 我必将我的忿怒倾倒在你身上，将我怒气的火吹向你，又将你交在残忍无理、善于毁灭的人手中。 ³² 你必当柴烧；你的血必流在国中；你必不再被记念：因为我耶和华已经说了。
关于亚扪人灭亡的预言——这事在耶路撒冷被毁后约五年由尼布甲尼撒成就——似乎在此插入，是因为巴比伦王将他对拉巴的攻击转向耶路撒冷。亚扪人因此变得极其傲慢，并向耶路撒冷夸胜；但先知必须让他们知道，宽容并非豁免，缓刑并非赦免；他们的日子也近了，下一个就轮到他们；他们最后被吞灭、最后被处决，对他们不过是可怜的安慰。
一、此处暗示了亚扪人的罪；就是他们的凌辱（结21:28）。1. 他们听从自己假先知时加给自己的凌辱（看来他们中间也有假先知，正如犹太人中一样），那些假先知假装预言他们在周围列国一片荒凉之中可以永远安全：「他们为你见虚假的异象，为你行谎言的占卜（结21:29）。他们以平安的应许奉承你，你却愚昧到任凭自己受他们欺骗，并因信从他们而助长他们。」请注意，那些在兴盛之日以自欺自满喂养自己的人，在患难之日就为自己的自责预备了材料。2. 他们加给神选民以色列的凌辱，因他们在以色列受苦时夸胜，借此加增以色列的苦难，这是极其残暴不人道的。他们的卜士吹捧他们，使他们自以为是比以色列更好的子民——因以色列被剪除时他们得以幸免——并使他们自信繁荣必永远持续，这就使他们极其骄傲放肆，竟践踏被杀的以色列人的颈项，那些以色列人被邪恶的迦勒底人所杀，而迦勒底人是奉命执行神审判的——当他们的罪孽有了尽头，就是罪恶满盈之时。这事我们还要再见（结25:3等）。请注意，那些在神百姓遭难之时践踏他们的人，正在飞速地为灾祸成熟；他们本当在审判从神的家起首之时战兢。
二、亚扪人全然灭亡的威胁被宣告。因为邻舍加在教会身上的凌辱，必归到他们自己怀中（诗79:12）。让我们看看这威胁何等可畏，这毁灭何等可怕。1. 这要出于神的忿怒，他将加在他百姓身上的侮辱和伤害视为加在他自己身上而怀恨（结21:31）：我必将我的忿怒倾倒在你身上，如同火与硫磺的暴雨。神最微少的一滴忿怒就足以给作恶的人带来足够的*患难困苦；*那么完全的忿怒与烈怒倾流会怎样呢？「我将我怒气的火吹向你；就是说，我要吹旺我向你发作的烈火；它必以极猛之势燃烧。」你必当柴烧（结21:32）。请注意，恶人使自己成为神烈怒之火的燃料；他们被其吞灭，它也被他们点燃。2. 这要借战争的刀剑成就；他必向他们呼喊，正如先前向以色列所呼喊的，因为他们曾在以色列倾覆时夸胜：有刀，有刀拔出来了（结21:28；21:9,10）；它拔出来要消灭人，如同闪光一样，因为它被挥舞闪耀，合乎使用。神的执行必与他的预备相符。这刀一旦拔出，必不收入鞘内（结21:30），直到它成就了被拔出来所要作的工。刀拔出后不收回，直到神使它收回，而他心志已定，谁能使他转回呢？谁能改变他的旨意？3. 所用的人是残忍无理、善于毁灭的人。品格如此败坏之人——有人的智慧去行野兽之工，有使人精明的人之理性，却无使人怜悯的人之同情，所以只善于毁灭——虽是人中的耻辱，有时却被用来事奉神的旨意。神将亚扪人交在这样的人手中，这是公义的，因为他们自己也残忍无理，又喜悦毁灭神的以色列。我们有理由祷告，正如保罗希望人为他祷告那样，求神救我们脱离无理之恶人（帖后3:2），就是那些似乎专为作恶而造的人。4. 他们将受清算之处：「*我必在你被造之处审判你，就是你最初被塑造成为一个民族之处，也是你自此定居之处，因此是你似乎已经扎根之处；你出生之地必成为你灭亡之地。」请注意，神能在我们最感安全之处降灾与我们，将我们逐出那我们自以为有不可争辩之权利、不可扰乱之占有权的地。你的血不仅在你的边界，更流在你国的中间。最后，这是无可挽回的灭亡：「你虽可能想要恢复，这样想是徒然的；你必不再被记念，*不再受人尊重」（诗9:6）。那些想要以色列的名永远湮灭的人，自己的名被涂抹，这是公义的。
英文原文
The Destruction of the Ammonites (592 BC)
²⁸ And thou, son of man, prophesy and say, Thus saith the Lord GOD concerning the Ammonites, and concerning their reproach; even say thou, The sword, the sword is drawn: for the slaughter it is furbished, to consume because of the glittering:
²⁹ Whiles they see vanity unto thee, whiles they divine a lie unto thee, to bring thee upon the necks of them that are slain, of the wicked, whose day is come, when their iniquity shall have an end.
³⁰ Shall I cause it to return into his sheath? I will judge thee in the place where thou wast created, in the land of thy nativity.
³¹ And I will pour out mine indignation upon thee, I will blow against thee in the fire of my wrath, and deliver thee into the hand of brutish men, and skilful to destroy.
³² Thou shalt be for fuel to the fire; thy blood shall be in the midst of the land; thou shalt be no more remembered: for I the LORD have spoken it.
The prediction of the destruction of the Ammonites, which was effected by Nebuchadnezzar about five years after the destruction of Jerusalem, seems to come in here upon occasion of the king of Babylon's diverting his design against Rabbath, when he turned it upon Jerusalem. Upon this the Ammonites grew very insolent, and triumphed over Jerusalem; but the prophet must let them know that forbearance is no acquittance; the reprieve is not a pardon; their day also is at hand; their turn comes next, and it will be but a poor satisfaction to them that they are to be devoured last, to be last executed.
I. The sin of the Ammonites is here intimated; it is their reproach, Eze 21:28. 1. The reproach they put upon themselves when they hearkened to their false prophets (for such it seems there were among them as well as among the Jews), who pretended to foretel their perpetual safety in the midst of the desolations that were made of the countries round about them: "They see vanity unto thee and divine a lie, Eze 21:29. They flatter thee with promises of peace, and thou art such a fool as to suffer thyself to be imposed upon by them and to encourage them therein by giving credit to them." Note, Those that feed themselves with a self-conceit in the day of their prosperity prepare matter for a self-reproach in the day of their calamity. 2. The reproach they put upon the Israel of God, when they triumphed in their afflictions, and thereby added affliction to them, which was very barbarous and inhuman. Their divines, by puffing them up with a conceit that they were a better people than Israel, being spared when they were cut off, and with a confidence that their prosperity should always continue, made them so very haughty and insolent that they did even tread on the necks of the Israelites that were slain, slain by the wicked Chaldeans, who had commission to execute God's judgments upon them when their iniquity had an end, that is, when the measure of it was full. We shall meet with this again, Eze 25:3, etc. Note, Those are ripening apace for misery who trample upon the people of God in their distress, whereas they ought to tremble when judgment begins at the house of God.
II. The utter destruction of the Ammonites is threatened. For the reproach cast on the church by her neighbours will be returned into their own bosom, Ps 79:12. Let us see how terrible the threatening is and the destruction will be. 1. It shall come from the wrath of God, who resents the indignities and injuries done to his people as done to himself (Eze 21:31): I will pour out my indignation as a shower of fire and brimstone upon thee. The least drop of divine indignation and wrath will create tribulation and anguish enough to the soul of man that does evil; what then would a full stream of that indignation and wrath do? "I will blow against thee in the fire of my wrath; that is, I will blow up the fire of my wrath against thee; it shall burn with the utmost vehemence." Thou shalt be for fuel to this fire, Eze 21:32. Note, Wicked men make themselves fuel to the fire of God's wrath; they are consumed by it, and it is inflamed by them. 2. It shall be effected by the sword of war; to them he must cry, as before to Israel, because they had triumphed in Israel's overthrow: The sword, the sword is drawn (Eze 21:28, Eze 21:9,10); it is drawn to consume because of the glittering, because it is brandished and glitters, and is fit to be made use of. God's executions will answer his preparations. This sword, when it is drawn, shall not return into its sheath (Eze 21:30) till it has done the work for which it was drawn. When the sword is drawn it does not return till God causes it to return, and he is in one mind and who can turn him? Who can change his purpose? 3. The persons employed in it are brutish men, and skilful to destroy. Men of such a bad character as this, who have the wit of men to do the work of wild beasts—human reason, which makes them skilful, but no human compassion, which makes them skilful only to destroy—though they are the scandal of mankind, yet sometimes are made use of to serve God's purposes. God delivers the Ammonites into the hands of such, and justly, for they themselves were brutish, and delighted in the destruction of God's Israel. We have reason to pray, as Paul desired to be prayed for, that we may be delivered from wicked and unreasonable men (2Th 3:2), men that seem made for doing mischief. 4. The place where they should thus be reckoned with: "I will judge thee where thou wast created, where thou wast first formed into a people, and where thou hast been settled ever since, and therefore where thou seemest to have taken root; the land of thy nativity shall be the land of thy destruction." Note, God can bring ruin upon us even where we are most secure, and turn us out of that land which we thought we had a title to not to be disputed and a possession of not to be disturbed. Thy blood shall be shed not only in thy borders, but in the midst of thy land. Lastly, it shall be an irreparable ruin: "Though thou mayest think to recover thyself, it is in vain to think of it; thou shalt be no more remembered with any respect," Ps 9:6. Justly is their name blotted out who would have Israel's name for ever lost.
本章我们有：一、对前章末了关乎林中之火预言的阐明，百姓抱怨他们不能明白（结21:1-5），并指示先知要表明自己深受感动（结21:6,7）。二、对将要临到那地、使万物荒凉之刀剑的进一步预言，并且表达得十分有力（结21:8-17）。三、展示巴比伦王逼近耶路撒冷的景象，他借占卜而定意前来（结21:18-24）。四、对犹大王西底家所宣告的判语（结21:25-27）。五、预言亚扪人必被刀剑所灭（结21:28-32）。可见本章全是威吓之语。