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英文原文
Here are two sermons in this chapter, preached on a particular occasion, and they are both from Mount Sinai, the mount of terror, both from Mount Ebal, the mount of curses; both speak the approaching fate of Jerusalem. The occasion of them was the king of Babylon's laying siege to Jerusalem, and the design of them is to show that in the issue of that siege he should be not only master of the place, but destroyer of it. I. By the sign of flesh boiling in a pot over the fire are shown the miseries that Jerusalem should suffer during the siege, and justly, for her filthiness, Eze 24:1-14. II. By the sign of Ezekiel's not mourning for the death of his wife is shown that the calamities coming upon Jerusalem were too great to be lamented, so great that they should sink down under them into a silent despair, Eze 24:15-27.
1-14
The Parable of the Boiling Pot; The Explanation of the Parable (590 BC)
沸腾之锅的比喻；比喻的解释（公元前590年）
¹ 第九年十月初十日，耶和华的话又临到我说：
² 「人子啊，你要记下这日的名字，就是今日：今日巴比伦王就近耶路撒冷。
³ 要向悖逆之家设比喻，对他们说：主耶和华如此说：把锅放上，放上，倒水在其中；
⁴ 将肉块聚在其中，就是一切好肉，腿肉和肩肉，用美好的骨头把它装满。
⁵ 取羊群中最好的，把骨头熬在锅下，使肉煮透，把骨头也煮在其中。
⁶ 「主耶和华如此说：祸哉这流人血的城，就是有锈的锅，其中的锈未曾除去的！要把肉块从其中一块一块地取出来，不用为它拈阄。
⁷ 因她中间所流的血还在其中；她把血放在光秃的磐石上，不倒在地上，用土掩盖。
⁸ 我使这城所流的血，要激起怒气来报仇；我将这城所流的血放在光秃的磐石上，使它不得掩盖。
⁹ 所以主耶和华如此说：祸哉这流人血的城！我必使火堆甚大。
¹⁰ 添上柴木，点火烧肉，把肉煮透，把骨头也熬焦。
¹¹ 把空锅放在炭上，使铜烧热，使污秽在其中熔化，使其中的锈得以除净。
¹² 她因谎言自己劳乏，她的大锈未曾除净；她的锈必在火中。
¹³ 在你污秽中有淫行。我洁净你，你却不洁净；你必不再洁净，直到我向你发的忿怒止息。
¹⁴ 我耶和华说了，事必成就；我必行这事，必不返回，必不顾惜，也不后悔；必照你的道路和你一切所行的审判你。这是主耶和华说的。」
这里有：
一、神在巴比伦向以西结通知尼布甲尼撒正围攻耶路撒冷的事，正在他行这事的时候（结24:2）：「『人子啊』，你要留意，『巴比伦王』，如今带着他的军队在外，你不知在何处，『今日就近耶路撒冷』。」从耶路撒冷到巴比伦有许多英里，多日路程。或许他们从军队得着的最后消息是：攻击目标是亚扪人的拉巴，那场战役将以围攻那城开始。但神知道，也能告诉先知：「『今日』，此时，耶路撒冷已被围困，迦勒底军已安营在它面前。」注意，正如一切时间，照样一切地方，连最偏远的，都在神面前，在祂眼前。祂告诉先知，先知好告诉百姓，使这事在不久之后被公开消息证实为精确无误时，可以印证先知的使命，他们便可以推断：他既在新闻上无误，也必在预言上无误，因为二者都来自他与天上同样的交通。
二、祂吩咐他对此所当行的记录。他要把这事记在书上，「备忘」：约雅斤被掳「第九年」（因为以西结从此算起，结1:2，那也是西底家作王第九年，因为约雅斤被掳时他开始作王），十月初十日，巴比伦王围攻耶路撒冷；这里的日期与历史中的日期完全吻合（王下25:1）。请看神怎样将事启示给祂仆人众先知，尤其是那些能印证他们的话语、因而印证他们自己信心的事。注意，记下重大事故的精确日期是有益的，有时能更显出神在其中的荣耀，更能解释并印证圣经的预言。「神一切所作的，祂都知道。」
三、祂吩咐他因此当向百姓所传的信息，其要旨就是：如今开始的耶路撒冷之围，必无可挽回地以毁灭告终。他要把这话对「悖逆之家」说，就是在巴比伦的人，由他们转告那些仍在本地的人。悖逆的家不久必成为倾覆的家。
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他要借着一个记号向他们指明这事；因为那愚蒙的百姓需要像孩童那样受教。所用的比喻是「沸腾的锅」。这与多年以前耶利米初次作先知时所见异象相符，大概是要使他们想起那事（耶1:13「我看见一个烧开的锅，从北而倾」；其解释在结24:15，表明它是指北方列国围攻耶路撒冷）；正如这比喻旨在印证耶利米的异象，也旨在对抗耶路撒冷众首领的虚妄倚靠，他们曾说（结11:3）：「这城是锅，我们是肉」，意思是「我们在此如同被铜墙围绕，安然无虑」。「好」，神说，「就必如此；你们必在耶路撒冷被煮，如同『锅中的肉』，被煮到支离破碎；要把锅放上，里面倒水（结24:4）；要把『羊群中最好的』的肉装满（结24:5），把好肉块装满（结24:4），又装满髓骨，让其余的骨头当柴烧，使整只兽或『在锅中』、或『在锅下』，总之尽都被用上。」烧骨头的火虽是慢火（因为围困必长），却也是稳定持久的火；神向他们的怒气正是如此，并不像「荆棘在锅下噼啪燃烧」——有声有焰，却没有猛烈的热。那些从全国各处逃入耶路撒冷求安的人，等到围困临到，那地对他们必嫌太热，却要极其失望；他们又出不去，必被迫留在其中，如同沸锅中的肉。
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他要给他们这记号的解释。这要解作「祸哉这流人血的城」（结24:6）。又说（结24:9），既「流人血」，就让她「下锅」受煮；那是最相宜之处。在此让我们看：
(1) 神向她所采取的手段。耶路撒冷在围困之时，如同火上沸腾的锅，全在火热之中，全在忙乱之中。[1] 人在锅下小心维持旺火，这表明围困之紧，以及围攻者向城所发的多次猛烈攻势，尤其是神向他们所发的持续的怒火（结24:9）：「我必使火堆甚大。」迦勒底人蒙授权（结24:10）「添上柴木，点火」，使耶路撒冷对居民越来越热。注意，神为烧灭不悔改的罪人所点的火，必永不止息，更不致熄灭，因为缺乏燃料。「陀斐特有火和许多柴」（赛30:33）。[2] 肉煮熟了便被取出，交给迦勒底人享受。「『把肉煮透』，煮到稀烂。『调味调好』，使之美味可口，给那些要大快朵颐的人。『把骨头熬焦』」——或作「锅『下』的骨头」（让它们与其余燃料一同烧尽），或如有人所说，是「锅『中』的骨头」——「让火猛煮，不但肉煮烂，连骨头也煮软；让耶路撒冷一切居民因疾病、刀剑、饥荒被推至极苦的绝境。」然后（结24:6），「『一块一块地取出来』；让各人被交在敌人手中，或被杀，或被掳。让他们成为易得的掠物，让迦勒底人扑向他们，如同饥饿的人面对摆在面前的一盘好肉。『不用为它拈阄』；锅中的每一块都要被取出吞吃，迟早如此，因此不必拈阄先取哪一块。」大卫用「两绳量了要杀死，一满绳要存活」（撒下8:2），已是极其严酷的军法执行。但此处既无绳量，也无怜悯的阄；一切都归一边，就是毁灭。[3] 汤都煮干了，便把空锅放在炭上，使锅也烧起来，这表明城被火焚烧（结24:11）。肉上的渣——或如有人所译，「锅上的锈」——已经渗入锅中，再洗再擦都无法洁净，必须用火来炼；如此让污秽在其中烧尽，或更确切地说，「在其中熔化」、与锅同烧。让毒蛇与其巢一同灭尽。
(2) 神向她所怀的争讼。祂若不是被激怒，断不向耶路撒冷采取如此严厉的手段；她当受如此对待，因为[1] 她是流人血的城（结24:7、8）：「她中间所流的血还在其中」。许多野蛮的谋杀就在城中心发生；不，他们心中也有残忍的性情；他们内心以流人血为乐，所以「血还在他们中间」。不，他们竟在日光之下公然行谋杀，公然无耻地承认之，公然反抗神和人的公义。她没有将所流的血「倒在地上，用土掩盖」，似乎以罪为耻，或怕刑罚。她不以之为当隐藏的污秽之物（申23:13），更不以其为危险。不，她竟将所流无辜之人的血倒在磐石上，那里渗不进去，倒在「光秃的磐石顶上」，公然藐视神的鉴察和报应。他们以公义之名流无辜人的血；他们竟以此自夸，以为对神对国家立了大功，所以把血「放在光秃的磐石顶上」。或者，这话可指他们在邱坛上献上儿女为祭，或许就在磐石顶上。如此他们「激起怒气来报仇」（结24:8）。神不能不在怒中「察问这些事」，「不能不向这样的国民报仇」。为维护神圣公义的尊荣，这样流人血的城必得血给她喝，因为她配得，这是绝对必要的。罪既是公开臭名昭著的，刑罚也当如此：「我将她所流的血放在光秃的磐石上。」耶路撒冷要作为鉴戒，因此要成为天下人的「景观」；神按着报应的律待她。那「在众人面前」犯罪的人，受责备「也当在众人面前」，这是合宜的；那些不羞于犯罪、不欲隐藏其罪的人，其刑罚的隐藏也无须顾全他们的名声。[2] 她是污秽的城。在这比喻的解释中，特别注意到「这锅的锈」，表明耶路撒冷的罪——当神的刑罚临到之时，它便翻腾浮现出来。这锅是「其中的锈还在其中，未曾除去」（结24:6）的锅。「她的大锈未曾除净」（结24:12），就是汤都煮干之后仍粘在锅上，「在其中熔化」（结24:11）的锈，其中一些「流到火中」（结24:12），使火更猛烈地燃烧，但末了「必全被烧尽」（结24:11）。当神的手伸出攻击他们，他们不但没有因此自卑、悔改复兴、接受自己罪孽的刑罚，反而在罪中更加放肆狂妄，与神相争，逼迫祂的先知，彼此凶狠相待，对迦勒底人极其忿恨，向石头咬牙，咬自己的链子，如同网中的野牛。这就是「他们的锈」；他们在患难中「越发得罪耶和华」，正如「亚哈斯王」一样（代下28:22）。那些被那本当使他们更好的事所弄得更糟的人——他们的败坏因神的话语和护理的责备（本为要压制制服它们）而被激动激怒——希望甚微；或者，那些人的希望也甚微——他们的锈一度在认罪定罪中翻腾上来，仿佛要借着悔改复兴被除净，过后却又在背叛自己所立的善志中复返；那似乎软化了的心，又再刚硬。这正是耶路撒冷的情形：「她因谎言自己劳乏」，用自己从未信守的改过立志使她的神厌烦，又因属肉体的倚靠使自己劳乏，这些尽都欺骗了她（结24:12）。注意，那追随虚谎的人，必因追逐而疲倦。如今请看她的判决（结24:13、14）。她既无可救药地邪恶，便被任凭归于毁灭，无可挽回。「第一」，悔改复兴的方法和手段已被尝试，全无效果（结24:13）：「『在你污秽中有淫行』；你已变得顽固放肆；你已养成恶习，因频行而坚立。『在你污秽中』有根深蒂固的淫行；这可由一件事看出：『我洁净你，你却不洁净。』我已给你药，却对你无益。我用尽洁净你的方法，却都无效；其目的未达到。」注意，想到典章和护理在许多人身上全归徒然，实在可悲。「第二」，因此已定意不再用此类方法：「你必不再从你污秽中得洁净。」火不再是炼净的火，乃是烧灭的火，因此不再像从前那样减轻缩短，必延续至极，直到它完成毁灭的工。注意，那不肯得医治的，必公义地被放弃，其案定为绝望。将有一日来到，必有话说：「污秽的，叫他仍旧污秽。」「第三」，所余下的，只是使他们归于全然毁灭：「我向你发的忿怒必止息在你身上。」这与论到后来犹太人的话相同：「忿怒临到他们身上，已经到了极处」（帖前2:16）。他们当受：「必照你所行的审判你」（结24:14）。神也必如此行。这判决借着反复的确认而绑紧，使他们可以醒悟，看见自己的毁灭何等确定：「『我耶和华说了』，我也能成就我所说的；『事必成就』，没有什么能阻止，因为『我必行这事』自己来成就，『我必不返回』不顾任何恳求；判决已经发出，『我必不顾惜』，也不怜悯他们，『也不后悔』。」祂既不改变心意，也不改变道路。因此先知被禁止为他们代求，他们也被禁止以逃脱的盼望自欺。神既说了，祂必成就。注意，神向罪人宣告的怒气，与祂向祂百姓宣告恩惠的保证一样，不可违犯；那些把事情逼到这一地步的人，他们的景况实在可怜——若不是神不真实，便是他们必被定罪。
英文原文
The Parable of the Boiling Pot; The Explanation of the Parable (590 BC)
¹ Again in the ninth year, in the tenth month, in the tenth day of the month, the word of the LORD came unto me, saying,
² Son of man, write thee the name of the day, even of this same day: the king of Babylon set himself against Jerusalem this same day.
³ And utter a parable unto the rebellious house, and say unto them, Thus saith the Lord GOD; Set on a pot, set it on, and also pour water into it:
⁴ Gather the pieces thereof into it, even every good piece, the thigh, and the shoulder; fill it with the choice bones.
⁵ Take the choice of the flock, and burn also the bones under it, and make it boil well, and let them seethe the bones of it therein.
⁶ Wherefore thus saith the Lord GOD; Woe to the bloody city, to the pot whose scum is therein, and whose scum is not gone out of it! bring it out piece by piece; let no lot fall upon it.
⁷ For her blood is in the midst of her; she set it upon the top of a rock; she poured it not upon the ground, to cover it with dust;
⁸ That it might cause fury to come up to take vengeance; I have set her blood upon the top of a rock, that it should not be covered.
⁹ Therefore thus saith the Lord GOD; Woe to the bloody city! I will even make the pile for fire great.
¹⁰ Heap on wood, kindle the fire, consume the flesh, and spice it well, and let the bones be burned.
¹¹ Then set it empty upon the coals thereof, that the brass of it may be hot, and may burn, and that the filthiness of it may be molten in it, that the scum of it may be consumed.
¹² She hath wearied herself with lies, and her great scum went not forth out of her: her scum shall be in the fire.
¹³ In thy filthiness is lewdness: because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee.
¹⁴ I the LORD have spoken it: it shall come to pass, and I will do it; I will not go back, neither will I spare, neither will I repent; according to thy ways, and according to thy doings, shall they judge thee, saith the Lord GOD.
We have here,
I. The notice God gives to Ezekiel in Babylon of Nebuchadnezzar's laying siege to Jerusalem, just at the time when he was doing it (Eze 24:2): "Son of man, take notice, the king of Babylon, who is now abroad with his army, thou knowest not where, set himself against Jerusalem this same day." It was many miles, it was many days' journey, from Jerusalem to Babylon. Perhaps the last intelligence they had from the army was that the design was upon Rabbath of the children of Ammon and that the campaign was to be opened with the siege of that city. But God knew, and could tell the prophet, "This day, at this time, Jerusalem is invested, and the Chaldean army has sat down before it." Note, As all times, so all places, even the most remote, are present with God and under his view. He tells the prophet, that the prophet might tell the people, that so when it proved to be punctually true, as they would find by the public intelligence in a little time, it might be a confirmation of the prophet's mission, and they might infer that, since he was right in his news, he was so in his predictions, for he owed both to the same correspondence he had with Heaven.
II. The notice which he orders him to take of it. He must enter it in his book, memorandum, that in the ninth year of Jehoiachin's captivity (for thence Ezekiel dated, Eze 1:2, which was also the ninth year of Zedekiah's reign, for he began to reign when Jehoiachin was carried off), in the tenth month, on the tenth day of the month, the king of Babylon laid siege to Jerusalem; and the date here agrees exactly with the date in the history, 2Ki 25:1. See how God reveals things to his servants the prophets, especially those things which serve to confirm their word, and so to confirm their own faith. Note, It is good to keep an exact account of the date of remarkable occurrences, which may sometimes contribute to the manifesting of God's glory so much the more in them, and the explaining and confirming of scripture prophecies. Known unto God are all his works.
III. The notice which he orders him to give to the people thereupon, the purport of which is that this siege of Jerusalem, now begun, will infallibly end in the ruin of it. This he must say to the rebellious house, to those of them that were in Babylon, to be by them communicated to those that were yet in their own land. A rebellious house will soon be a ruinous house.
1. He must show them this by a sign; for that stupid people needed to be taught as children are. The comparison made use of is that of a boiling pot. This agrees with Jeremiah's vision many years before, when he first began to be a prophet, and probably was designed to put them in mind of that (Jer 1:13, I see a seething pot, with the face towards the north; and the explanation of it, Eze 24:15, makes it to signify the besieging of Jerusalem by the northern nations); and, as this comparison is intended to confirm Jeremiah's vision, so also to confront the vain confidence of the princes of Jerusalem, who had said (Eze 11:3), This city is the caldron and we are the flesh, meaning, "We are as safe here as if we were surrounded with walls of brass." "Well," says God, "it shall be so; you shall be boiled in Jerusalem, as the flesh in the caldron, boiled to pieces; let the pot be set on with water in it (Eze 24:4); let it be filled with the flesh of the choice of the flock (Eze 24:5), with the choice pieces (Eze 24:4), and the marrow-bones, and let the other bones serve for fuel, that, one way or other, either in the pot or under it, the whole beast may be made use of." A fire of bones, though it be a slow fire (for the siege was to be long), is yet a sure and lasting fire; such was God's wrath against them, and not like the crackling of thorns under a pot, which has noise and blaze, but no intense heat. Those that from all parts of the country fled into Jerusalem for safety would be sadly disappointed when the siege laid to it would soon make the place too hot for them; and yet there was not getting out of it, but they must be forced to abide by it, as the flesh in a boiling pot.
2. He must give them a comment upon this sign. It is to be construed as a woe to the bloody city, Eze 24:6. And again (Eze 24:9), being bloody, let it go to pot, to be boiled; that is the fittest place for it. Let us here see,
(1.) What is the course God takes with it. Jerusalem, during the siege, is like a pot boiling over the fire, all in a heat, all in a hurry. [1.] Care is taken to keep a good fire under the pot, which signifies the closeness of the siege, and the many vigorous attacks made upon the city by the besiegers, and especially the continued wrath of God burning against them (Eze 24:9): I will make the pile for fire great. Commission is given to the Chaldeans (Eze 24:10) to heap on wood, and kindle the fire, to make Jerusalem more and more hot to the inhabitants. Note, The fire which God kindles for the consuming of impenitent sinners shall never abate, much less go out, for want of fuel. Tophet has fire and much wood, Isa 30:33. [2.] The meat, as it is boiled, is taken out, and given to the Chaldeans for them to feast upon. "Consume the flesh; let it be thoroughly boiled, boiled to rags. Spice it well, and make it savoury, for those that will feast sweetly upon it. Let the bones be burnt." either the bones under the pot ("let them be consumed with the other fuel") or, as some think, the bones in the pot—"let it boil so furiously that not only the flesh may be sodden, but even the bones softened; let all the inhabitants of Jerusalem be by sickness, sword, and famine, reduced to the extremity of misery." And then (Eze 24:6), "Bring it out piece by piece; let every man be delivered into the enemy's hand, to be either put to the sword or made a prisoner. Let them be an easy prey to them, and let the Chaldeans fall upon them as eagerly as a hungry man does upon a good dish of meat when it is set before him. Let no lot fall upon it; every piece in the pot shall be fetched out and devoured, first or last, and therefore it is no matter for casting lots which shall be fetched out first." It was a very severe military execution when David measured Joab with two lines to put to death and one full line to keep alive, 2Sa 8:2. But here is no line, no lot of mercy, made use of; all goes one way, and that is to destruction. [3.] When all the broth is boiled away the pot is set empty upon the coals, that it may burn too, which signifies the setting of the city on fire, Eze 24:11. The scum of the meat, or (as some translate it) the rust of the meat, has so got into the pot that there is no making it clean by washing or scouring it, and therefore it must be done by fire; so let the filthiness be burnt out of it, or, rather, melted in it and burnt with it. Let the vipers and their nest be consumed together.
(2.) What is the quarrel God has with it. He would not take these severe methods with Jerusalem but that he is provoked to it; she deserves to be thus dealt with, for, [1.] It is a bloody city (Eze 24:7,8): Her blood is in the midst of her. Many a barbarous murder has been committed in the very heart of the city; nay, and they have a disposition to cruelty in their hearts; they inwardly delight in blood-shed, and so it is in the midst of them. Nay, they commit their murders in the face of the sun, and openly and impudently avow them, in defiance of the justice both of God and man. She did not pour out the blood she shed upon the ground, to cover it with dust, as being ashamed of the sin or afraid of the punishment. She did not look upon it as a filthy thing, proper to be concealed (De 23:13), much less dangerous. Nay, she poured out the innocent blood she shed upon a rock, where it would not soak in, upon the top of a rock, in despite of divine views and vengeance. They shed innocent blood under colour of justice; so that they gloried in it, as if they had done God and the country good service, so put it, as it were, on the top of a rock. Or it may refer to the sacrificing of their children on their high places, perhaps on the top of rocks. Now thus they caused fury to come up and take vengeance, Eze 24:8. It could not be avoided but that God must in anger visit for these things; his soul must be avenged on such a nation as this. It is absolutely necessary that such a bloody city as this should have blood given her to drink, for she is worthy, for the vindicating of the honour of divine justice. And, the crime having been public and notorious, it is fit that the punishment should be so too: I have set her blood on the top of a rock. Jerusalem was to be made an example, and therefore was made a spectacle, to the world; God dealt with her according to the law of retaliation. It is fit that those who sin before all should be rebuked before all; and that the reputation of those should not be consulted by the concealment of their punishment who were so impudent as not to desire the concealment of their sin. [2.] It is a filthy city. Great notice is taken, in this explanation of the comparison, of the scum of this pot, which signifies the sin of Jerusalem, working up and appearing when the judgments of God were upon her. It is the pot whose scum is therein and has not gone out of it, Eze 24:6. The great scum that went not forth out of her (Eze 24:12), that stuck to the pot when all was boiled away, and was molten in it (Eze 24:11), some of this runs over into the fire (Eze 24:12), inflames that, and makes it burn the more furiously, but it shall all be consumed at last, Eze 24:11. When the hand of God had gone out against them, instead of humbling themselves under it, repenting and reforming, and accepting the punishment of their iniquity, they grew more impudent and outrageous in sin, quarrelled with God, persecuted his prophets, were fierce to one another, enraged to the last degree against the Chaldeans, snarled at the stone, gnawed their chain, and were like a wild bull in a net. This as their scum; in their distress they trespassed yet more against the Lord, like that king Ahaz, 2Ch 28:22. There is little hope of those who are made worse by that which should make them better, whose corruptions are excited an exasperated by those rebukes both of the word and of the providence of God which were designed for the suppressing and subduing of them, or of those whose scum boiled up once in convictions, and confessions of sin, as if it would be taken off by reformation, but afterwards returned again, in a revolt from their good overtures; and the heart that seemed softened is hardened again. This was Jerusalem's case: She has wearied with lies, wearied her God with purposes and promises of amendment, which she never stood to, wearied herself with her carnal confidences, which have all deceived her, Eze 24:12. Note, Those that follow after lying vanities weary themselves with the pursuit. Now see her doom, Eze 24:13,14. Because she is incurably wicked she is abandoned to ruin, without remedy. First, Methods and means of reformation had been tried in vain (Eze 24:13): "In thy filthiness is lewdness; thou hast become obstinate and impudent in it; thou hast got a habit of it, which is confirmed by frequent acts. In thy filthiness there is a rooted lewdness; as appears by this, I have purged thee and thou wast not purged. I have given thee medicine, but it has done thee no good. I have used the means of cleansing thee, but they have been ineffectual; the intention of them has not been answered." Note, It is sad to think how many there are on whom ordinances and providences are all lost. Secondly, It is therefore resolved that no more such methods shall be used: Thou shalt not be purged from thy filthiness any more. The fire shall no longer be a refining fire, but a consuming fire, and therefore shall not be mitigated and shortened, as it has been, but shall be continued in extremity, till it has done its destroying work. Note, Those that will not be healed are justly given up and their case adjudged desperate. There is a day coming when it will be said, He that is filthy, let him be filthy still. Thirdly, Nothing remains then but to bring them to utter ruin: I will cause my fury to rest upon thee. This is the same with what is said of the later Jews, that wrath has come upon them to the uttermost, 1Th 2:16. They deserve it: According to thy doings they shall judge thee, Eze 24:14. And God will do it. The sentence is bound on with repeated ratifications, that they might be awakened to see how certain their ruin was: "I the Lord have spoken it, who am able to make good what I have spoken; it shall come to pass, nothing shall prevent it, for I will do it myself, I will not go back upon any entreaties; the decree has gone forth, and I will not spare in compassion to them, neither will I repent." He will neither change his mind nor his way. Hereby the prophet was forbidden to interceded for them, and they were forbidden to flatter themselves with hopes of an escape. God hath said it, and he will do it. Note, The declarations of God's wrath against sinners are as inviolable as the assurances he has given of favour to his people; and the case of such is sad indeed, who have brought it to this issue, that either God must be false or they must be damned.
15-27
The Death of the Prophet's Wife; A Sign of Jerusalem's Ruin (590 BC)
先知妻子的死；耶路撒冷毁灭的记号（公元前590年）
¹⁵ 耶和华的话又临到我说：
¹⁶ 「人子啊，我要以击打夺去你眼中所喜爱的；你却不可悲哀哭泣，也不可流泪。
¹⁷ 你要止息叹息，不可为死人举哀，头上要绑着头巾，脚上要穿鞋，不可蒙着嘴唇，也不可吃吊丧的食物。
¹⁸ 于是我在早晨对百姓说了这话；到了晚上我的妻就死了；次日早晨我便照所受的命令而行。
¹⁹ 百姓对我说：『你这样行，对我们有什么意思，你不住地告诉我们么？』
²⁰ 我便回答他们：『耶和华的话临到我说：
²¹ 「你告诉以色列家，主耶和华如此说：我必亵渎我的圣所，就是你们力量所夸的、你们眼中所喜爱的、你们心里所爱惜的；你们所撇下的儿女必倒在刀下。
²² 你们必照我所行的而行；你们不可蒙着嘴唇，也不可吃吊丧的食物。
²³ 你们头上的头巾仍在，鞋穿在脚上；你们不可悲哀哭泣，却要为你们的罪孽消磨，彼此相对叹息。」
²⁴ 这样，以西结必作你们的记号；凡他所行的，你们也必照样行；那事来到，你们就知道我是主耶和华。
²⁵ 人子啊，我夺去他们的力量、他们荣耀的喜乐、他们眼中所喜爱的、他们心所设想的、他们的儿女的那日，事岂不是如此么？
²⁶ 那日逃脱的人岂不来到你这里，使你亲耳听见么？
²⁷ 那日你必向那逃脱的人开口说话，不再哑口；你必作他们的记号；他们就知道我是耶和华。」
这些经文结束了我们自本书开头以来一直在讨论的内容，即以西结关于耶路撒冷毁灭的预言；因为此后他虽对列国预言甚多，却不再论及耶路撒冷，直到差不多三年之后他听见其毁灭的消息（结33:21）。他在本章前半部分已向他们保证，绝无指望避免这患难；此处他向他们保证，他们必不得以哭泣为这件患难得着舒缓。请观察，
一、用以向他们表明的记号——这记号令先知付出极大代价；他们更当羞愧，因他既受神圣的安排如此费心打动他们，他们竟无动于衷。
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他必失去一位好妻子，她要突然被死亡夺去。神事先通知他，好叫他不致太突然（结24:16）：「看哪，我要以击打夺去你眼中所喜爱的。」注意，(1) 婚姻状态可以与先知职分十分相配；婚姻「在众人中都是尊贵的」，所以在牧者身上也不算为罪。(2) 人世间的安慰大部分在于相配的关系。毫无疑问，以西结得着了一位贤慧温柔的配偶，与他同担忧患忧虑，在被掳之中作他快乐的同伴。(3) 夫妻关系中的双方彼此之间，不仅当是「遮盖眼睛的」（创20:16），以约束向别人流荡的目光；也当是「眼中所喜爱的」，以吸引彼此愉悦的目光。所爱的妻子就是「眼中所喜爱的」，眼睛在她身上所得的喜悦，胜过任何别的对象。(4) 最稳妥的，正是最亲爱的；我们不知何时我们眼中所喜爱的会从我们中间被取去，成为我们心中的忧伤，这正是一个好理由，叫那「有妻子的，要像没有妻子」；那「喜乐的，要像不喜乐」（林前7:29,30）。死亡这一击，最敬虔、最有用、最可爱的人也不能免。(5) 当我们眼中所喜爱的被一击夺去之时，我们必须看见并承认神的手在其中：「我夺去你眼中所喜爱的。」他照自己所喜悦的时候和方式，把受造之物给我们的安慰夺去；他赐给我们，却为自己保留了其中的主权；「他的东西，他岂不可随自己的意思用么？」(6) 在这一类的苦难之下，我们最好记念自己是「人子」；因为神在此如此称呼先知。你若是个「亚当之子」，你的妻子就是个「夏娃之女」，所以是必死的人。这是人子所易受的苦难；「地岂可为我们弃掉呢？」照这预言，他告诉我们（结24:18），「我在早晨对百姓说了这话」；因为神差遣他的先知，「及早」差遣他们；那时他若以为他们肯听，他们就更肯听。请观察，[1] 虽然神给了以西结这苦难必临到他身上的确实前景，这并未使他放下自己的工作，他决意继续下去。[2] 我们若在尽本分的路上遇见苦难，就更能容易忍受；因为只要我们保守自己常在神的爱中，没有什么能害我们，没有什么会来得不合时宜。
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他必须舍己，不为妻子举哀——这本是既尊敬她、又舒缓他自己心灵压抑的快慰。他不可使用天然的悲伤表示（结24:16）。他不可借「哭泣」或「流泪」发泄他的情感，虽然眼泪是死者当得的敬意，身体既已撒种，理当如此浇灌。但以西结不被允许如此行，虽然他以为自己有如任何人一样的理由如此行，若不如此行也许会被百姓看作不好。他更不可使用举哀者惯用的礼节。他必须穿着平时的装束，必须绑上头巾（此处称为「头上的装饰」），必须「穿上鞋」，不可赤脚，虽然在此类情形中赤脚是惯常的；他不可「蒙着嘴唇」，不可把帕子蒙在脸上（如举哀者惯常所作的，利13:45），不可「面带愁容，故意叫人看出他们禁食」（太6:18）。他不可「吃人的饼」，也不可指望邻舍朋友送来食物——他们通常在此类情形中如此行，以为举哀者无心为自己预备饮食；但即便送来，他也不可吃，而要如平时一样继续自己的事。不为他所深爱之人的死举哀，对肉体而言不能不是极其违逆天性的事；但神如此命令；「次日早晨我便照所受的命令而行。」他如平时一样穿着出现在公众面前，看起来与往常一样，毫无举哀的迹象。(1) 此处有特殊之处，以西结为使自己成为百姓的记号，必须勉强自己，操练一种非凡的舍己。注意，我们的情感必须始终顺服神的指引，他的命令甚至在最难、最不悦的事上也当遵行。(2) 虽为死者举哀是本分，却当始终受宗教和正理的治理，我们不可「像那些没有指望的人一样忧伤」，也不可因失去任何受造之物——哪怕是最宝贵、最难舍弃的——而举哀，仿佛我们失去了我们的神，或仿佛我们一切的幸福都随之而去；牧者在自己的情形中，更当作此节制的榜样。我们在这种时候当努力善用苦难、适应苦难，并借挚爱之人的离世，加增我们对另一个世界的认识，并学效圣洁的约伯，「称颂耶和华的名」——无论他收取还是赐予。
二、这记号的解释和应用。百姓询问其含义（结24:19）：「你不住地告诉我们，你这样行对我们有什么意思？」他们知道以西结是个深情的丈夫，妻子的死对他是个大苦难，他若不是有好的理由、并为教训他们，绝不会显得如此无动于衷；也许他们还盼望它有好的含义，是神如今要照他所管教他们的日子安慰他们、使他们重新展颜的暗示。注意，我们查问神的事之时，我们的查问必须是：「这些事对我们有什么意思？我们与这些事有何相干？它们向我们说了什么定罪、什么劝勉、什么安慰？它们如何触及我们的情形？」以西结给他们回答，一字不差——「照他从主所受的」，主曾告诉他当对「以色列家」说什么。
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让他们知道，正如以西结的妻子被一击夺去，神也必从他们夺去他们一切最亲爱的（结24:21）。「这事既行在青绿的树上，那枯干的树将来怎么样呢？」若神的忠仆仅为试炼而如此受苦，这一代背叛神的人岂能不受刑罚？借着这唤醒人的护理，神表明他在他的警告上是认真的、是不可挽回的。我们可以设想以西结曾求神，若是神的旨意，让他的妻子留存给他，但神不听他；那么他为这惹动神怒气的民代求，岂能被听呢？不，事已定规：「神必夺去你们眼中所喜爱的。」注意，别人失去安慰，应当唤醒我们也想到与自己的至宝分别；因为我们「比他们好么」？我们不知何时同一杯、或更苦的一杯，可能递到我们手中，所以当与哀哭的人同哭，因为自己也身在其中。神必「夺去他们心里所爱惜的」，就是他们所说：「竟然被剪除毁灭，何等可惜！」的东西；「你们心里所怕失去的」（有人如此读），你们必失去那你们最怕失去的。那是什么？(1) 他们公众的骄傲，就是圣殿：「我必亵渎我的圣所」，把它交在仇敌手中，被劫掠焚烧。这由一个妻子、一个亲爱的妻子的死来表示，为要教导我们：神的圣所对我们当比任何受造的安慰更亲爱，更是「我们眼中所喜爱的」。基督的教会既是他的配偶，也当是我们的教会。虽然这百姓极其败坏，自己也曾亵渎圣所，它仍被称为「他们眼中所喜爱的」。注意，许多没有「敬虔的大能」的人，却十分喜爱「敬虔的形式」；神公义地以剥夺他们这点来刑罚他们的假冒为善。圣所此处被称为「他们力量所夸的」；他们有许多坚固城和防御之处，但圣殿胜过一切。那是「他们力量所夸的」；他们以「耶和华的殿」为他们的力量而自夸（耶7:4）。注意，人所夸口的教会特权，因他们的罪而被亵渎，神公义地以他的审判来亵渎这些特权。神也要随之夺去，(2) 他们家庭的喜乐，就是他们以之为乐的：「你们的儿女」（因剩的不多——其余的已死于饥荒瘟疫——所以更觉亲爱）「必倒在迦勒底人的刀下」。看见自己的儿女——他们自己的形像和肖像，他们曾费心费力抚养，并爱如自己的性命——被献在无怜悯的征服者的烈怒之下，这是何等可怕的景象！这就是罪的刑罚。
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让他们知道，正如以西结不为他的苦难哭泣，他们也不可为他们的哭泣。他必须说：「你们必照我所行的而行」（结24:22）。「你们不可悲哀哭泣」（结24:23）。耶利米也曾告诉他们同样的事，人「不为死人举哀，也不割伤自己」（耶16:6）；并非因为在外有如此怜悯的境况、在内有如此智慧和恩典的程度，可以减轻并节制忧愁；而是他们「不可举哀」，因为，(1) 他们的忧愁必大到完全被淹没；他们的情感必使他们窒息，无力借发泄来舒缓自己。(2) 他们的灾祸必来得如此之快，一个接一个，以至于因久惯而「在忧愁中刚硬」（伯6:10），完全麻木发愣。(3) 他们不敢表达忧愁，唯恐被征服者看作心怀不满，征服者会把他们的哀哭视为对他们凯旋的冒犯和搅扰。(4) 他们无心情、无时间、也无钱财为自己举哀、安排悲伤的礼节：「你们必完全被实在的、重大的忧愁所占据，没有余地容纳它的影子。」(5) 个别举哀的人无需以「蒙着嘴唇」、放下装饰、「赤脚」来分别自己；因为众所周知，人人都是举哀者。(6) 必无那种对自己的苦难有所感觉、并为它忧愁的样式——这本可帮助他们悔改；反倒只有那种驱他们到绝望的样式；所以接下去说：「你们却要为你们的罪孽消磨」，良心既已发硬、心思既已败坏，「你们必叹息」，不是借着祷告和认罪向神，而是「彼此相对」——埋怨、烦躁、抱怨神，如此使自己的担子更重，伤痕更重，如同急躁的人在苦难中所行，把自己的情感掺杂其中。
三、呼吁将来的事，以印证这一切（结24:24）：「那事来到」，如所预言的，耶路撒冷——今日正被围困——既被全然毁灭荒废（如今你们不能相信它会如此），「那时你们就知道我是主耶和华」，就是早已给你们如此明白警告的。那时你们必记念以西结是你们的记号。注意，那在所传之时不理神话语之警告的人，必在警告执行之时被迫记起。请观察，
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耶路撒冷之围所必有的结局——那大荒凉（结24:25）：「那日」，城被攻破的可畏之日，「我必从他们夺去」，(1) 他们所倚靠的——「他们的力量」，他们的城墙、财宝、防御工事、战士；无一能帮助他们。(2) 他们所夸口的——「他们荣耀的喜乐」，就是他们看为自己最大荣耀、最以为喜乐的，他们神的殿和他们君王的宫殿。(3) 他们所喜悦的，就是「他们眼中所喜爱的」，并他们「心所设想的」。注意，属肉体的人把心思设在他们能用眼注视的事上；他们注目并钟爱「所见的事」；他们把心思设在毫无把握、转眼之间可被夺去的事上，这是他们的愚妄（箴23:5）。「他们的儿女」就是这一切——「他们的力量、喜乐、荣耀」；这些都要被掳去。
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必带给先知的通知——不是借启示，如围困的通知带给他的那样（结24:2），而是借寻常的途径（结24:26）：「那日逃脱的人，必借护理特别的引导，到你这里来」，把消息带给你；我们在结33:21看到这事成就了。噩耗来得缓慢，但对以西结和他被掳的同伴而言，来得仍嫌太快。
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他在收到那通知时所受的神圣感动（结24:27）。从这时到那时为止，以西结如此程度地哑口——他不再攻击以色列地，而是攻击邻近的列国，如我们在以下诸章所要看见的——那时他必受命「再对以色列人说话」（结33:2,22）；那时「他的口必开启」。在这段期间他被暂停对他们的预言，因为耶路撒冷既已被围，他的预言不能送进城；因为神既借杖如此大声说话，借道说话的需要就少了；又因为那时他预言的应验将成为他使命的充分印证，并更为有效地为他重新开始扫清道路。这既被提交给那结局，那结局就必须等候。如此，基督禁止他的门徒公开传讲他是基督，直到他复活之后，因为那要作这事的完全证据。「但那时你必更确凿地说话，无论为他们的定罪或为他们的混乱，都更有效。」注意，神的先知被静默，从来都是为着智慧圣洁的目的。当神再给他们开口之时（他必在适当时候如此行，因为连那被杀的见证人也必「起来」），必显明他们一时的静默是为他的荣耀，好叫人更确实、更完全地「知道神是主」。
英文原文
The Death of the Prophet's Wife; A Sign of Jerusalem's Ruin (590 BC)
¹⁵ Also the word of the LORD came unto me, saying,
¹⁶ Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down.
¹⁷ Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men.
¹⁸ So I spake unto the people in the morning: and at even my wife died; and I did in the morning as I was commanded.
¹⁹ And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so?
²⁰ Then I answered them, The word of the LORD came unto me, saying,
²¹ Speak unto the house of Israel, Thus saith the Lord GOD; Behold, I will profane my sanctuary, the excellency of your strength, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left shall fall by the sword.
²² And ye shall do as I have done: ye shall not cover your lips, nor eat the bread of men.
²³ And your tires shall be upon your heads, and your shoes upon your feet: ye shall not mourn nor weep; but ye shall pine away for your iniquities, and mourn one toward another.
²⁴ Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord GOD.
²⁵ Also, thou son of man, shall it not be in the day when I take from them their strength, the joy of their glory, the desire of their eyes, and that whereupon they set their minds, their sons and their daughters,
²⁶ That he that escapeth in that day shall come unto thee, to cause thee to hear it with thine ears?
²⁷ In that day shall thy mouth be opened to him which is escaped, and thou shalt speak, and be no more dumb: and thou shalt be a sign unto them; and they shall know that I am the LORD.
These verses conclude what we have been upon all along from the beginning of this book, to wit, Ezekiel's prophecies of the destruction of Jerusalem; for after this, though he prophesied much concerning other nations, he said no more concerning Jerusalem, till he heard of the destruction of it, almost three years after, Eze 33:21. He had assured them, in the former part of this chapter, that there was no hope at all of the preventing of the trouble; here he assures them that they should not have the ease of weeping for it. Observe here,
I. The sign by which this was represented to them, and it was a sign that cost the prophet very dear; the more shame for them that when he, by a divine appointment, was at such an expense to affect them with what he had to deliver, yet they were not affected by it.
1. He must lose a good wife, that should suddenly be taken from him by death. God gave him notice of it before, that it might be the less surprise to him (Eze 24:16): Behold, I take away from thee the desire of thy eyes with a stroke. Note, (1.) A married state may very well agree with the prophetical office; it is honourable in all, and therefore not sinful in ministers. (2.) Much of the comfort of human life lies in agreeable relations. No doubt Ezekiel found a prudent tender yoke-fellow, that shared with him in his griefs and cares, to be a happy companion in his captivity. (3.) Those in the conjugal relation must be to each other not only a covering of the eyes (Ge 20:16), to restrain wandering looks after others; but a desire of the eyes, to engage pleasing looks on one another. A beloved wife is the desire of the eyes, which find not any object more grateful. (4.) That is least safe which is most dear; we know not how soon the desire of our eyes may be removed from us and may become the sorrow of our hearts, which is a good reason why those that have wives should be as though they had none, and those who rejoice in them as though they rejoiced not, 1Co 7:29,30. Death is a stroke which the most pious, the most useful, the most amiable, are not exempted from. (5.) When the desire of our eyes is taken away with a stroke we must see and own the hand of God in it: I take away the desire of thy eyes. He takes our creature-comforts from us when and how he pleases; he gave them to us, but reserved to himself a property in them; and may he not do what he will with his own? (6.) Under afflictions of this kind it is good for us to remember that we are sons of men; for so God calls the prophet here. If thou art a son of Adam, thy wife is a daughter of Eve, and therefore a dying creature. It is an affliction which the children of men are liable to; and shall the earth be forsaken for us? According to this prediction, he tells us (Eze 24:18), I spoke unto the people in the morning; for God sent his prophets, rising up early and sending them; then he thought, if ever, they would be disposed to hearken to him. Observe, [1.] Though God had given Ezekiel a certain prospect of this affliction coming upon him, yet it did not take him off from his work, but he resolved to go on in that. [2.] We may the more easily bear an affliction if it find us in the way of our duty; for nothing can hurt us, nothing come amiss to us, while we keep ourselves in the love of God.
2. He must deny himself the satisfaction of mourning for his wife, which would have been both an honour to her and an ease to the oppression of his own spirit. He must not use the natural expressions of sorrow, Eze 24:16. He must not give vent to his passion by weeping, or letting his tears run down, though tears are a tribute due to the dead, and, when the body is sown, it is fit that it should thus be watered. But Ezekiel is not allowed to do this, though he thought he had as much reason to do it as any man and would perhaps be ill thought of by the people if he did it not. Much less might he use the customary formalities of mourners. He must dress himself in his usual attire, must bind his turban on him, here called the tire of his head, must put on his shoes, and not go barefoot, as was usual in such cases; he must not cover his lips, not throw a veil over his face (as mourners were wont to do, Le 13:45), must not be of a sorrowful countenance, appearing unto men to fast, Mt 6:18. He must not eat the bread of men, nor expect that his neighbours and friends should send him in provisions, as usually they did in such cases, presuming the mourners had no heart to provide meat for themselves; but, if it were sent, he must not eat of it, but go on in his business as at other times. It could not but be greatly against the grain to flesh and blood not to lament the death of one he loved so dearly, but so God commands; and I did in the morning as I was commanded. He appeared in public, in his usual habit, and looked as he used to do, without any signs of mourning. (1.) Here there was something peculiar, and Ezekiel, to make himself a sign to the people, must put a force upon himself and exercise an extraordinary piece of self-denial. Note, Our dispositions must always submit to God's directions, and his command must be obeyed even in that which is most difficult and displeasing to us. (2.) Though mourning for the dead be a duty, yet it must always be kept under the government of religion and right reason, and we must not sorrow as those that have no hope, nor lament the loss of any creature, even the most valuable, and that which we could worst spare, as if we had lost our God, or as if all our happiness were gone with it; and, of this moderation in mourning, ministers, when it is their case, ought to be examples. We must at such a time study to improve the affliction, to accommodate ourselves to it, and to get our acquaintance with the other world increased, by the removal of our dear relations, and learn with holy Job to bless the name of the Lord even when he takes as well as when he gives.
II. The explication and application of this sign. The people enquired the meaning of it (Eze 24:19): Wilt thou not tell us what these things are to us that thou doest so? They knew that Ezekiel was an affectionate husband, that the death of his wife was a great affliction to him, and that he would not appear so unconcerned at it but for some good reason and for instruction to them; and perhaps they were in hopes that it had a favourable signification, and gave them an intimation that God would now comfort them again according to the time he had afflicted them, and make them look pleasant again. Note, When we are enquiring concerning the things of God our enquiry must be, "What are those thing to us? What are we concerned in them? What conviction, what counsel, what comfort, do they speak to us? Wherein do they reach our case?" Ezekiel gives them an answer verbatim—word for word as he had received it from the Lord, who had told him what he must speak to the house of Israel.
1. Let them know that as Ezekiel's wife was taken from him by a stroke so would God take from them all that which was dearest to them, Eze 24:21. If this was done to the green tree, what shall be done to the dry? If a faithful servant of God was thus afflicted only for his trial, shall such a generation of rebels against God go unpunished? By this awakening providence God showed that he was in earnest in his threatenings, and inexorable. We may suppose that Ezekiel prayed that, if it were the will of God, his wife might be spared to him, but God would not hear him; and should he be heard then in his intercessions for this provoking people? No, it is determined: God will take away the desire of your eyes. Note, The removal of the comforts of others should awaken us to think of parting with ours too; for are we better than they? We know not how soon the same cup, or a more bitter one, may be put into our hands, and should therefore weep with those that weep, as being ourselves also in the body. God will take away that which their soul pities, that is, of which they say, What a pity is it that it should be cut off and destroyed! That for which your souls are afraid (so some read it); you shall lose that which you most dread the loss of. And what is that? (1.) That which was their public pride, the temple: "I will profane my sanctuary, by giving that into the enemy's hand, to be plundered and burnt." This was signified by the death of a wife, a dear wife, to teach us that God's sanctuary should be dearer to us, and more the desire of our eyes, than any creature-comfort whatsoever. Christ's church, that is his spouse, should be ours too. Though this people were very corrupt, and had themselves profaned the sanctuary, yet it is called the desire of their eyes. Note, Many that are destitute of the power of godliness are yet very fond of the form of it; and it is just with God to punish them for their hypocrisy by depriving them of that too. The sanctuary is here called the excellency of their strength; they had many strong-holds and places of defence, but the temple excelled them all. It was the pride of their strength; they prided in it as their strength that they were the temple of the Lord, Jer 7:4. Note, The church-privileges that men are proud of are profaned by their sins, and it is just with God to profane them by his judgments. And with these God will take away, (2.) That which was their family-pleasure, which they looked upon with delight: "Your sons and your daughters (which are the dearer to you because they are but few left of many, the rest having perished by famine and pestilence) shall fall by the sword of the Chaldeans." What a dreadful spectacle would it be to see their own children, pieces, pictures, of themselves, whom they had taken such care and pains to bring up, and whom they loved as their own souls, sacrificed to the rage of the merciless conquerors! This, this, was the punishment of sin.
2. Let them know that as Ezekiel wept not for his affliction so neither should they weep for theirs. He must say, You shall do as I have done, Eze 24:22. You shall not mourn nor weep, Eze 24:23. Jeremiah had told them the same, that men shall not lament for the dead nor cut themselves (Jer 16:6); not that there shall be any such merciful circumstance without, or any such degrees of wisdom and grace within, as shall mitigate and moderate the sorrow; but they shall not mourn, for, (1.) Their grief shall be so great that they shall be quite overwhelmed with it; their passions shall stifle them, and they shall have no power to ease themselves by giving vent to it. (2.) Their calamities shall come so fast upon them, one upon the neck of another, that by long custom they shall be hardened in their sorrows (Job 6:10) and perfectly stupefied, and moped (as we say), with them. (3.) They shall not dare to express their grief, for fear of being deemed disaffected to the conquerors, who would take their lamentations as an affront and disturbance to their triumphs. (4.) They shall not have hearts, nor time, nor money, wherewith to put themselves in mourning, and accommodate themselves with the ceremonies of grief: "You will be so entirely taken up with solid substantial grief that you will have no room for the shadow of it." (5.) Particular mourners shall not need to distinguish themselves by covering their lips, and laying aside their ornaments, and going barefoot; for it is well known that every body is a mourner. (6.) There shall be none of that sense of their affliction and sorrow for it which would help to bring them to repentance, but that only which shall drive them to despair; so it follows: "You shall pine away for your iniquities, with seared consciences and reprobate minds, and you shall mourn, not to God in prayer and confession of sin, but one towards another," murmuring, and fretting, and complaining of God, thus making their burden heavier and their wound more grievous, as impatient people do under their afflictions by mingling their own passions with them.
III. An appeal to the event, for the confirmation of all this (Eze 24:24): "When this comes, as it is foretold, when Jerusalem, which is this day besieged, is quite destroyed and laid waste, which now you cannot believe will ever be, then you shall know that I am the Lord God, who have given you this fair warning of it. Then you will remember that Ezekiel was to you a sign." Note, Those who regard not the threatenings of the word when they are preached will be made to remember them when they are executed. Observe,
1. The great desolation which the siege of Jerusalem should end in (Eze 24:25): In that day, that terrible day, when the city shall be broken up, I will take from them, (1.) That which they depended on—their strength, their walls, their treasures, their fortifications, their men of war; none shall stand them in stead. (2.) That which they boasted of—the joy of their glory, that which they looked upon as most their glory, and which they most rejoiced in, the temple of their God and the palaces of their princes. (3.) That which they delighted in, which was the desire of their eyes, and on which they set their minds. Note, Carnal people set their minds upon that on which they can set their eyes; they look at, and dote upon, the things that are seen; and it is their folly to set their minds upon that which they have no assurance of and which may be taken from them in a moment, Pr 23:5. Their sons and their daughters were all this—their strength, and joy, and glory; and these shall go into captivity.
2. The notice that should be brought to the prophet, not be revelation, as the notice of the siege was brought to him (Eze 24:2), but in an ordinary way (Eze 24:26): "He that escapes in that day shall, by a special direction of Providence, come to thee, to bring thee intelligence of it," which we find was done, Eze 33:21. The ill-news came slowly, and yet to Ezekiel and his fellow-captives it came too soon.
3. The divine impression which he should be under upon receiving that notice, Eze 24:27. Whereas, from this time to that, Ezekiel was thus far dumb that he prophesied no more against the land of Israel, but against the neighbouring nations, as we shall find in the following chapters, then he shall have orders given him to speak again to the children of his people (Eze 33:2,22); then his mouth shall be opened. He was suspended from prophesying against them in the mean time, because, Jerusalem being besieged, his prophecies could not be sent into the city,—because, when God was speaking so loudly by the rod, there was the less need of speaking by the word,—and because then the accomplishment of his prophecies would be the full confirmation of his mission, and would the more effectually clear the way for him to begin again. It being referred to that issue, that issue must be waited for. Thus Christ forbade his disciples to preach openly that he was Christ till after his resurrection, because that was to be the full proof of it. "But then thou shalt speak with the greater assurance, and the more effectually, either to their conviction or to their confusion." Note, God's prophets are never silenced but for wise and holy ends. And when God gives them the opening of the mouth again (as he will in due time, for even the witnesses that are slain shall arise) it shall appear to have been for his glory that they were for a while silent, that people may the more certainly and fully know that God is the Lord.
本章有两篇在特殊场合传讲的信息，两篇都发自西奈山——那令人恐惧的山，两篇都发自以巴路山——那咒诅的山；两篇都论到耶路撒冷即将临到的命运。这两篇信息传讲的缘由，是巴比伦王围攻耶路撒冷；其目的，是要表明在那次围攻的结局中，他不仅要作那地的主人，更要作那地的毁灭者。一、借着锅中之肉在火上熬煮的记号，表明耶路撒冷在围困期间因自己的污秽而公正地要受的痛苦（结24:1-14）。二、借着以西结不为妻子之死哀哭的记号，表明将临到耶路撒冷的灾祸过于惨重，甚至无法哀悼，他们在其重压之下要陷入无言的绝望（结24:15-27）。