1
Eze 18:1-32.
英文原文
Eze 18:1-32.
THE PARABLE OF THE SOUR GRAPES REPROVED.
Vindication of God's moral government as to His retributive righteousness from the Jewish imputation of injustice, as if they were suffering, not for their own sin, but for that of their fathers. As in the seventeenth chapter he foretold Messiah's happy reign in Jerusalem, so now he warns them that its blessings can be theirs only upon their individually turning to righteousness.
2
無標題
2. 父親……吃了酸葡萄，……兒子的牙酸倒了——他們對神公義的不信詆謗已經司空見慣，甚至成了諺語的形式。亞當吃禁果的罪臨到其後裔，似乎啟發了這一獨特的形式；耶利米也注意到此點
(Jer 31:29)；
並在
La 5:7
中作了解釋：「我們列祖犯罪，而今不在了；我們擔當他們的罪孽。」他們所說的「兒女」是指他們自己，彷彿他們是無辜的，其實遠非如此。自瑪拿西邪惡統治以來所產生的局部改革，尤其是在迦巴魯河邊被擄之民中，成為他們如此想的理由；但那改善只是表面的，只是助長了他們自以為義的心態——這心態到處尋找災禍的原因，唯獨不在自己裡面找；正如現代猶太人將他們如今的流散歸咎於列祖的罪，而非自己的罪。將本屬於自己的過錯推給別人、並控告神的公義，這是敗壞本性的普遍記號。比較
Ge 3:12，
亞當將自己犯罪的責任推給夏娃，甚至推給神：「你所賜給我與我同居的女人，她把那樹上的果子給我，我就吃了。」
英文原文
2. fathers . . . eaten sour grapes, . . . children's teeth . . . set on edge--Their unbelieving calumnies on God's justice had become so common as to have assumed a proverbial form. The sin of Adam in eating the forbidden fruit, visited on his posterity, seems to have suggested the peculiar form; noticed also by Jeremiah
(Jer 31:29);
and explained in
La 5:7,
"Our fathers have sinned, and are not; and we have borne their iniquities." They mean by "the children" themselves, as though they were innocent, whereas they were far from being so. The partial reformation effected since Manasseh's wicked reign, especially among the exiles at Chebar, was their ground for thinking so; but the improvement was only superficial and only fostered their self-righteous spirit, which sought anywhere but in themselves the cause of their calamities; just as the modern Jews attribute their present dispersion, not to their own sins, but to those of their forefathers. It is a universal mark of corrupt nature to lay the blame, which belongs to ourselves, on others and to arraign the justice of God. Compare
Ge 3:12,
where Adam transfers the blame of his sin to Eve, and even to God, "The woman whom thou gavest to be with me, she gave me of the tree, and I did eat."
3
無標題
3. 你們不再有用這俗語的藉口——因為我必讓全世界看見這個事實：你們並非如自己所想像的那樣是義人，而是惡人，你們所受的不過是罪有應得的刑罰；而惟獨蒙揀選的義人餘民才能逃脫。
英文原文
3. ye shall not have occasion any more to use this proverb--because I will let it be seen by the whole world in the very fact that you are not righteous, as ye fancy yourselves, but wicked, and that you suffer only the just penalty of your guilt; while the elect righteous remnant alone escapes.
4
無標題
4. 一切魂都是我的——因此我能以造物主的身分隨己意對待一切
(Jer 18:6)。
作為一切的創造主，除了照各人行為而定的公義原則之外，我沒有任何理由要區別對待——懲罰一些人、拯救另一些人
(Ge 18:25)。
「犯罪的魂必死。」從父到子的咒詛，是假設兒子也分擔了罪；孩子天性上傾向效法父親的罪，所以他分擔父親的刑罰：因此神治理的原則——見於
Ex 20:5
和 Jer 15:4——
是合理的。因此，眾子（如此處的猶太人）不能抱怨被神不義地苦待
(La 5:7)；
因為他們滿了他們列祖的罪
(Mt 23:32, 34-36)。
同一位「將列祖的罪孽報應在他們兒女懷中」的神，隨即被描繪為「照各人的行為報應他」
(Jer 32:18, 19)。
在同一律法
(Ex 20:5)
中——「將列祖的罪孽追討在兒女身上，自三四代」（此處附加了解釋，「那恨我的」，即兒女恨神，如同他們的列祖一樣：前者極有可能效法父母，罪從父母到兒女累積加增），我們看到
(De 24:16)，
「不可因子殺父，也不可因父殺子：各人要因自己的罪被處死。」嬰孩遺傳的罪
(Ro 5:14)
是可怕的事實，但基督的救贖已將其解決；然而此處所論的是成年人。無論群體因與列祖之罪的關聯而受何種刑罰，悔改的個人成年人必能逃脫
(2Ki 23:25, 26)。
這並非甚麼新事——如有些人對此段經文的誤解；神一向的原則就是只刑罰有罪的人，不因列祖的罪刑罰無辜的人。神在此並沒有改變祂治理的原則，只是要彰顯它——如此個人化地對待各人，使猶太人不能再將自己的過錯推給神和列祖。
犯罪的魂必死——而且惟獨它
(Ro 6:23)；
無辜的人不一同受刑。
英文原文
4. all souls are mine--Therefore I can deal with all, being My own creation, as I please
(Jer 18:6).
As the Creator of all alike I can have no reason, but the principle of equity, according to men's works, to make any difference, so as to punish some, and to save others
(Ge 18:25).
"The soul that sinneth it shall die." The curse descending from father to son assumes guilt shared in by the son; there is a natural tendency in the child to follow the sin of his father, and so he shares in the father's punishment: hence the principles of God's government, involved in
Ex 20:5 and Jer 15:4,
are justified. The sons, therefore (as the Jews here), cannot complain of being unjustly afflicted by God
(La 5:7);
for they filled up the guilt of their fathers
(Mt 23:32, 34-36).
The same God who "recompenses the iniquity of the fathers into the bosom of their children," is immediately after set forth as "giving to every man according to his ways"
(Jer 32:18, 19).
In the same law
(Ex 20:5)
which "visited the iniquities of the fathers upon the children unto the third and fourth generation" (where the explanation is added, "of them that hate me," that is, the children hating God, as well as their fathers: the former being too likely to follow their parents, sin going down with cumulative force from parent to child), we find
(De 24:16),
"the fathers shall not be put to death for the children, neither the children for the fathers: every man shall be put to death for his own sin." The inherited guilt of sin in infants
(Ro 5:14)
is an awful fact, but one met by the atonement of Christ; but it is of adults that he speaks here. Whatever penalties fall on communities for connection with sins of their fathers, individual adults who repent shall escape
(2Ki 23:25, 26).
This was no new thing, as some misinterpret the passage here; it had been always God's principle to punish only the guilty, and not also the innocent, for the sins of their fathers. God does not here change the principle of His administration, but is merely about to manifest it so personally to each that the Jews should no longer throw on God and on their fathers the blame which was their own.
soul that sinneth, it shall die--and it alone
(Ro 6:23);
not also the innocent.
5
無標題
5. 此處開始以一系列假設案例說明神的公正無私。第一個案例在
Eze 18:5-9
中給出——義人。所選的德行是針對當時盛行的罪惡，義人從其中分別出來；因此某些義的特徵被省略——在不同的情況下，這些本應被列舉。每個時代都有自己容易絆倒的試探，而義人將以防備他那時代特有的內外玷污而著稱。
公平……正直……公義——律法第二塊法的職責，源於對神的敬畏。敬虔是一切愛心的根本；各人當得的歸給各人——鄰舍如此，神亦如此。
英文原文
5. Here begins the illustration of God's impartiality in a series of supposed cases. The first case is given in
Eze 18:5-9,
the just man. The excellencies are selected in reference to the prevailing sins of the age, from which such a one stood aloof; hence arises the omission of some features of righteousness, which, under different circumstances, would have been desirable to be enumerated. Each age has its own besetting temptations, and the just man will be distinguished by his guarding against the peculiar defilements, inward and outward, of his age.
just . . . lawful . . . right--the duties of the second table of the law, which flow from the fear of God. Piety is the root of all charity; to render to each his own, as well to our neighbor, as to God.
6
無標題
6. 不在……山上吃——即高處，那裡設有祭壇。雙重的罪：在聖殿以外獻祭——聖殿是神唯一認可獻祭之處
(De 12:13, 14)；
而且是向偶像而非向耶和華獻祭。「吃」指與獻祭有關的筵席（見
Ex 32:6; De 32:38; Jud 9:27; 1Co 8:4, 10; 10:7)。
舉目看——即敬拜
(Ps 121:1)。
迷信的人被比作妓女；他們的眼目急切地追逐屬靈的淫慾。義人不僅禁戒屬靈淫慾的行為，連一瞥也禁戒
(Job 31:1; Mt 5:28)。
以色列的……偶像——不僅是外邦人的偶像，甚至是以色列的偶像。他同胞的風尚不能引他偏離正路。
玷污……鄰舍的妻——他不僅遠避屬靈的淫亂，也遠避肉體的姦淫（比較
1Co 6:18)。
也不挨近……經期的婦人——據說痲瘋和象皮病是這種結合的果子〔JEROME〕。貞潔當向自己的妻子也持守
(Le 18:19; 20:18)。
英文原文
6. not eaten upon . . . mountains--the high places, where altars were reared. A double sin: sacrificing elsewhere than at the temple, where only God sanctioned sacrifice
(De 12:13, 14);
and this to idols instead of to Jehovah. "Eaten" refers to the feasts which were connected with the sacrifices (see
Ex 32:6; De 32:38; Jud 9:27; 1Co 8:4, 10; 10:7).
lifted . . . eyes to--namely, in adoration
(Ps 121:1).
The superstitious are compared to harlots; their eyes go eagerly after spiritual lusts. The righteous man not merely refrains from the act, but from the glance of spiritual lust
(Job 31:1; Mt 5:28).
idols of . . . Israel--not merely those of the Gentiles, but even those of Israel. The fashions of his countrymen could not lead him astray.
defiled . . . neighbour's wife--Not only does he shrink from spiritual, but also from carnal, adultery (compare
1Co 6:18).
neither . . . menstruous woman--Leprosy and elephantiasis were said to be the fruit of such a connection [JEROME]. Chastity is to be observed even towards one's own wife
(Le 18:19; 20:18).
7
無標題
7. 歸還……當頭之物——即貧窮債務人絕對必需之物，例如他的衣裳，債權人必須在日落前歸還
（出二十二26-27），
以及他的磨石，那是預備食物所必需的
（申二十四6、10-13）。
給……餓的人餅……給……赤身露體者遮蓋——
（賽五十八7； 太二十五35-36）。
在公義的本分之後，接著便是仁愛的本分。僅僅不向鄰舍行惡是不夠的，我們還必須向他行善。人所擁有的餅，雖是「他的」，卻是賜給他的，不是要他獨自保留，而是要分給缺乏之人。
英文原文
7. restored . . . pledge--that which the poor debtor absolutely needed; as his raiment, which the creditor was bound to restore before sunset
(Ex 22:26, 27),
and his millstone, which was needed for preparing his food
(De 24:6, 10-13).
bread to . . . hungry . . . covered . . . naked--
(Isa 58:7; Mt 25:35, 36).
After duties of justice come those of benevolence. It is not enough to refrain from doing a wrong to our neighbor, we must also do him good. The bread owned by a man, though "his," is given to him, not to keep to himself, but to impart to the needy.
8
無標題
8. 取利——字面意思是「咬」。律法禁止猶太人向弟兄取利，卻允許向外邦人取利
（出二十二25； 申二十三19-20； 尼五7； 詩十五5）。
律法的字面規定僅限於猶太政體，如今不再有約束力；事實上，取利原則即使在當時也已獲認可，因為向外邦人取利是允許的。但律法的精神仍約束我們，即我們不可利用鄰舍的急需來充實自己，而應滿足於適度的利息，或在窮乏人的情形中甚至不取利息。
多要——指其他種類財富的情形；正如「取利」是指金錢
（利二十五36）。
縮回……手等——當他有機會，並且能找到似是而非的藉口，以損害鄰舍為代價來增進自己的利益時，他卻抑制了自私所推動的手。
判斷——公義。
英文原文
8. usury--literally, "biting." The law forbade the Jew to take interest from brethren but permitted him to do so from a foreigner
(Ex 22:25; De 23:19, 20; Ne 5:7; Ps 15:5).
The letter of the law was restricted to the Jewish polity, and is not binding now; and indeed the principle of taking interest was even then sanctioned, by its being allowed in the case of a foreigner. The spirit of the law still binds us, that we are not to take advantage of our neighbor's necessities to enrich ourselves, but be satisfied with moderate, or even no, interest, in the case of the needy.
increase--in the case of other kinds of wealth; as "usury" refers to money
(Le 25:36).
withdrawn . . . hand, &c.--Where he has the opportunity and might find a plausible plea for promoting his own gain at the cost of a wrong to his neighbor, he keeps back his hand from what selfishness prompts.
judgment--justice.
9
無標題
9. 實在——誠實地。
必定存活——字面意思是「在生命中活」。今世亨通，來世更是如此
（箴三1-2； 摩五4）。
英文原文
9. truly--with integrity.
surely live--literally, "live in life." Prosper in this life, but still more in the life to come
(Pr 3:1, 2; Am 5:4).
10
無標題
10-13. 第二種情形是敬虔之父的不敬虔之子。他的敬虔家世不但不能成為藉口，反而加重了他的罪。
強盜——字面意思是「破壞者」，即突破一切公義的約束。
向任何人行同樣的事——希伯來文和平行經文
（結十八18）
要求我們譯為「向他的弟兄行了這些事中的任何一件」，即
結十八11
等所列的事〔MAURER〕。
英文原文
10-13. The second case is that of an impious son of a pious father. His pious parentage, so far from excusing, aggravates his guilt.
robber--or literally, "a breaker," namely, through all constraints of right.
doeth the like to any one--The Hebrew and the parallel
(Eze 18:18)
require us to translate rather, "doeth to his brother any of these things," namely, the things which follow in
Eze 18:11,
&c. [MAURER].
11
無標題
11. 那些本分——即他父親所行的
（結十八5、9）。
英文原文
11. those duties--which his father did
(Eze 18:5, 9).
12
無標題
12. 壓迫貧寒人——加重了他的壓迫之罪，因為他所行的是針對貧寒人；而在
結十八7
中只說「欠債的人」。
可憎的事——單數，指
結十八6
末尾所提到的特定那一件。
英文原文
12. oppressed the poor--an aggravation to his oppressions, that they were practised against the poor; whereas in
Eze 18:7
the expression is simply "oppressed any."
abomination--singular number referring to the particular one mentioned at the end of
Eze 18:6.
13
無標題
13. 他……能存活嗎？——因他父親的功績；與「因父親的罪孽死亡」
（結十八17）
形成對比。
他的血必歸到他身上——他流血死亡的原因在於他自己；神沒有可責之處，在刑罰他上顯為公義。
英文原文
13. shall he . . . live?--because of the merits of his father; answering, by contrast, to "die for the iniquity of his father"
(Eze 18:17).
his blood shall be upon him--The cause of his bloody death shall rest with himself; God is not to blame, but is vindicated as just in punishing him.
14
無標題
14-18. 第三種情形：一個不步不義父親後塵，而行在神道上的兒子；例如約西亞——有罪的亞們的敬虔之子；希西家——亞哈斯的兒子
（王下十六1-20，十八1-37，二十一1至二十二20）。
看見……觀看——同一個希伯來文字兼表兩個動詞，「看見……也看見」。重複暗示需要專注的觀察，好叫兒子不被父親壞榜樣所迷惑；因為兒女通常對父母的罪視而不見，甚至仿效，以為那是美德。
英文原文
14-18. The third case: a son who walks not in the steps of an unrighteous father, but in the ways of God; for example, Josiah, the pious son of guilty Amon; Hezekiah, of Ahaz
(2Ki 16:1-20; 18:1-37; 21:1-22:20).
seeth . . . and considereth--The same Hebrew stands for both verbs, "seeth . . . yea, seeth." The repetition implies the attentive observation needed, in order that the son may not be led astray by his father's bad example; as sons generally are blind to parents sins, and even imitate them as if they were virtues.
17
無標題
17. 縮手不害窮人——即當他有機會不受懲罰地欺壓窮人時，卻禁絕不行。同一短語在
結 16:49
中指的是救濟窮人，這不同的含義似乎啟發了 FAIRBAIRN 所採用的讀法，但這讀法並未得到希伯來文的支持，即「不縮手」等。但
結 20:22
以與此處英文欽定本相近的含義使用該短語，即禁絕不加害。
英文原文
17. taken off his hand from the poor--that is, abstained from oppressing the poor, when he had the opportunity of doing so with impunity.The different sense of the phrase in
Eze 16:49,
in reference to relieving the poor, seems to have suggested the reading followed by FAIRBAIRN, but not sanctioned by the Hebrew, "hath not turned his hand from," &c. But
Eze 20:22
uses the phrase in a somewhat similar sense to English Version here, abstained from hurting.
19
無標題
19. 此處猶大人反對先知的話，而這反對似乎是在尋求延續他們原先所抱怨的那件事。因此譯作：「兒子為何不擔當父親的罪孽呢？」如今對他們而言，兒子為父親的過犯受苦似乎是一種安慰；因為將自己視為無辜地為他人的罪受苦，能安撫他們的自尊，並為他們目前不願放棄以追求更佳的生活途徑提供正當理由。以西結回答時，重申各人按自己的功過受報的真理〔FAIRBAIRN〕。
但 GROTIUS 支持英文譯本，其中猶大人反駁先知：「為何（你這樣說）兒子（往往如我們的情形，雖是無辜的）不擔當（即受苦承當）他父親的罪孽呢？」以西結回答：並非如你們所說，而是如我奉神的名所說：「若兒子已行」等。
英文譯本比 FAIRBAIRN 的譯法更為簡明。
英文原文
19. Here the Jews object to the prophet's word and in their objection seem to seek a continuance of that very thing which they had originally made a matter of complaint. Therefore translate, "Wherefore doth not the son bear the iniquity of his father?" It now would seem a consolation to them to think the son might suffer for his father's misdeeds; for it would soothe their self-love to regard themselves as innocent sufferers for the guilt of others and would justify them in their present course of life, which they did not choose to abandon for a better. In reply, Ezekiel reiterates the truth of each being dealt with according to his own merits [FAIRBAIRN]. But GROTIUS supports English Version, wherein the Jews contradict the prophet, "Why (sayest thou so) doth not the son (often, as in our case, though innocent) bear (that is, suffer for) the iniquity of their father?" Ezekiel replies, It is not as you say, but as I in the name of God say: "When the son hath done," &c. English Version is simpler than that of FAIRBAIRN.
20
無標題
20. 兒子不擔當……父親的罪孽——
（申 24:16； 王下 14:6）。
義……惡——意即義的報賞……惡的刑罰。「義」的使用，並非暗示有任何人是絕對義的；而是指那些因基督的緣故而歸算為義的人，雖然在舊約之下他們自己並不明白被算為義的根據，卻真誠地按神所指定的途徑尋求義，按他們當時對這途徑的認識去行。
英文原文
20. son shall not bear . . . iniquity of . . . father--
(De 24:16; 2Ki 14:6).
righteousness . . . wickedness--that is, the reward for righteousness . . . the punishment of wickedness. "Righteousness" is not used as if any were absolutely righteous; but, of such as have it imputed to them for Christ's sake, though not under the Old Testament themselves understanding the ground on which they were regarded as righteous, but sincerely seeking after it in the way of God's appointment, so far as they then understood this way.
21
無標題
21-24. 最後兩個案例，顯明神的公義：（1）悔改的罪人按其新的順服受對待，不按其先前的罪受對待。（2）從義轉向罪的義人，必因其後者受罰，他先前的義對他毫無助益。
他必定存活——絕望驅使人硬心魯莽；所以神以盼望吸引人悔改〔CALVIN〕。
威嚇之詞使頑梗罪人往往心硬， 裹在自己罪中，預備抵擋狂風暴雨； 但當慈悲的柔光展現， 他便融化，抛下沉重的外衣。
此前的案例都是一代與另一代之間，由好變壞或由壞變好的改變。此處則是同一個人之內的這種改變。這一點因實際上影響到在此受對待的人，故恰當地放在最後。神不但不把別人的罪罰加在人身上，甚至當他們從罪轉向義時，也不因他們自己的罪而刑罰他們；但若他們從義轉向罪，就當按公義預期他們先前的善不能贖其後來的罪
（來 10:38, 39； 彼後 2:20-22）。
在巴比倫的被擄提供了一個悔改的時機，使他們可以在律法仍可執行的猶大地上因所犯的罪而喪命的那些罪，得以悔改；如此就為福音鋪路〔GROTIUS〕。
英文原文
21-24. Two last cases, showing the equity of God: (1) The penitent sinner is dealt with according to his new obedience, not according to his former sins. (2) The righteous man who turns from righteousness to sin shall be punished for the latter, and his former righteousness will be of no avail to him.
he shall surely live--Despair drives men into hardened recklessness; God therefore allures men to repentance by holding out hope [CALVIN].
To threats the stubborn sinner oft is hard,
Wrapt in his crimes, against the storm prepared,
But when the milder beams of mercy play,
He melts, and throws the cumbrous cloak away.
Hitherto the cases had been of a change from bad to good, or vice versa, in one generation compared with another. Here it is such a change in one and the same individual. This, as practically affecting the persons here addressed, is properly put last. So far from God laying on men the penalty of others' sins, He will not even punish them for their own, if they turn from sin to righteousness; but if they turn from righteousness to sin, they must expect in justice that their former goodness will not atone for subsequent sin
(Heb 10:38, 39; 2Pe 2:20-22).
The exile in Babylon gave a season for repentance of those sins which would have brought death on the perpetrator in Judea while the law could be enforced; so it prepared the way for the Gospel [GROTIUS].
22
無標題
22. 義……他必存活——是在其中，不是因其中，彷彿那能贖他先前的罪；乃是「在他的義中」他必存活，作為他已經藉著那將要來的彌賽亞之功勞而在神面前蒙恩的證據。福音為我們澄清了許多這樣的經文
（彼前 1:12），
這些經文當時雖然模糊地被理解，但人們卻有足夠的亮光以致得救。
英文原文
22. in his righteousness . . . he shah live--in it, not for it, as if that atoned for his former sins; but "in his righteousness" he shall live, as the evidence of his being already in favor with God through the merit of Messiah, who was to come. The Gospel clears up for us many such passages
(1Pe 1:12),
which were dimly understood at the time, while men, however, had light enough for salvation.
23
無標題
23.
（提前 2:4； 彼後 3:9）。
人若滅亡，是因為他們不肯到主這裏來得生命；不是因為主不願拯救他們
（約 5:40）。
他們踐踏的不僅是公義，更是憐憫；當連憐憫也與他們為敵時，他們還能有什麼更大的盼望呢？
（來 10:26-29）。
英文原文
23.
(1Ti 2:4; 2Pe 3:9).
If men perish, it is because they will not come to the Lord for salvation; not that the Lord is not willing to save them
(Joh 5:40).
They trample on not merely justice, but mercy; what farther hope can there be for them, when even mercy is against them?
(Heb 10:26-29).
24
無標題
24. 義人——表面上是義人的人；如
太 9:13
「我來本不是召義人」等，意即那些自以為義的人。惟獨靠神的恩典堅忍到底的才是真聖徒
（太 24:13； 林前 10:12； 約 10:28, 29）。
轉離……義——徹底的背道；不像敬虔之人因軟弱或疏忽而偶然犯罪，他們隨後會為之哀痛悔改。
不被記念——不被計算在內以拯救他們。
他的過犯——徹底的背道。
英文原文
24. righteous--one apparently such; as in
Mt 9:13,
"I came not to call the righteous," &c., that is, those who fancy themselves righteous. Those alone are true saints who by the grace of God persevere
(Mt 24:13; 1Co 10:12; Joh 10:28, 29).
turneth away from . . . righteousness--an utter apostasy; not like the exceptional offenses of the godly through infirmity or heedlessness, which they afterwards mourn over and repent of.
not be mentioned--not be taken into account so as to save them.
his trespass--utter apostasy.
25
無標題
25. 他們說「主的道不公平」的理由，是神對不同階層的人有不同的對待。但實際上是他們的道路不公平，因為他們活在罪中，卻指望像義人一樣被對待。神的道路總是按各人的行為報應各人。
英文原文
25. Their plea for saying, "The way of the Lord is not equal," was that God treated different classes in a different way. But it was really their way that was unequal, since living in sin they expected to be dealt with as if they were righteous. God's way was invariably to deal with different men according to their deserts.
26
無標題
26-28. 最後兩個例子以相反的次序重複。神對其治理原則的強調聲明，除了簡單的陳述之外，不需要別的證明。
在其中——在實際的罪惡中，這些罪就是剛才所提「罪孽」原則的表現。
英文原文
26-28. The two last instances repeated in inverse order. God's emphatic statement of His principle of government needs no further proof than the simple statement of it.
in them--in the actual sins, which are the manifestations of the principle of "iniquity," mentioned just before.
27
無標題
27. 他必定救自己的性命——意即他悔改時便得蒙拯救。
英文原文
27. he shall save his soul--that is, he shall have it saved upon his repentance.
28
無標題
28. 思想——悔改的第一步；因為不敬虔的人既不思想神，也不思想自己
（申 32:29； 詩 119:59, 60； 路 15:17, 18）。
英文原文
28. considereth--the first step to repentance; for the ungodly do not consider either God or themselves
(De 32:29; Ps 119:59, 60; Lu 15:17, 18).
29
無標題
29. 雖然神的公義如此明明彰顯，罪人仍然反對，因為他們不願看見
（彌 2:7； 太 11:18, 19）。
英文原文
29. Though God's justice is so plainly manifested, sinners still object to it because they do not wish to see it
(Mic 2:7; Mt 11:18, 19).
30
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30-32. 既然神要「照他們所行的」審判他們
（箴 1:31），
他們唯一的盼望就是「悔改」；這是確實的盼望，因為神不喜悅在怒中審判他們，而是恩慈地願意他們在悔改中得救。
我必審判你們——你們雖強辯，但我是你們的審判者，我宣告如此，並要按我的旨意審判你們，這就是充分的回答；那時你們的強辯必須停止。
悔改——內在的歸信
（啟 2:5）。
希伯來文中有相似的雙關：「回轉並歸回」。
回轉等——悔改的外在果子。不是如旁註所言「使別人回轉」；因為平行的句子
（結 18:31）
是「將你們一切的過犯從你們中間拋棄」。然而，希伯來文中動詞後省略賓語或許暗示兩者都包括在內：既回轉你們自己，也回轉一切你們能影響的人。
從一切……過犯——並非暗示信徒是完全的；而是他們真誠地追求完全，以致不再習慣地且故意地與任何罪妥協
（約壹 3:6-9）：
在你們中間——直譯為「你們的網羅」，使你們陷入毀滅。
英文原文
30-32. As God is to judge them "according to their ways"
(Pr 1:31),
their only hope is to "repent"; and this is a sure hope, for God takes no delight in judging them in wrath, but graciously desires their salvation on repentance.
I will judge you--Though ye cavil, it is a sufficient answer that I, your Judge, declare it so, and will judge you according to My will; and then your cavils must end.
Repent--inward conversion
(Re 2:5).
In the Hebrew there is a play of like sounds, "Turn ye and return."
turn yourselves, &c.--the outward fruits of repentance. Not as the Margin, "turn others"; for the parallel clause
(Eze 18:31)
is, "cast away from you all your transgressions." Perhaps, however, the omission of the object after the verb in the Hebrew implies that both are included: Turn alike yourselves and all whom you can influence.
from all . . . transgressions--not as if believers are perfect; but they sincerely aim at perfection, so as to be habitually and wilfully on terms with no sin
(1Jo 3:6-9):
your ruin--literally, "your snare," entangling you in ruin.
31
無標題
31. 從你們中間拋棄——因為你們惡行的原因在於你們自己；你們逃避的唯一途徑就是與神和好
（弗 4:22, 23）。
將新心賜給你們——這表明的不是人能作什麼，而是人當作什麼：神向我們所要求的。惟獨神能為我們造新心
（結 11:19; 36:26, 27）。
命令人去作他自己所不能作的事，是為了驅使他（而不是像猶大人那樣將責任歸咎於別處）感受自己的無助，並尋求神的聖靈
（詩 51:11, 12）。
如此，外在的勸勉便成為神用來賜恩的器皿或工具。所以我們可以與 AUGUSTINE 同說：「求你將你所吩咐的賜給我，然後（再）吩咐你所願的。」我們的力量（本身是軟弱的），只要祂賜下供應，便足以成就祂所要求的一切〔CALVIN〕。
靈——悟性：「心」則指意志與情感。樹根必須先改變，果子才能好。
何必死亡呢——將毀滅招致到自己身上。神的旨意向我們是隱秘的；我們只要知道祂邀請一切人，且不拒絕任何尋求祂的人，便足夠了。
英文原文
31. Cast away from you--for the cause of your evil rests with yourselves; your sole way of escape is to be reconciled to God
(Eph 4:22, 23).
make you a new heart--This shows, not what men can do, but what they ought to do: what God requires of us. God alone can make us a new heart
(Eze 11:19; 36:26, 27).
The command to do what men cannot themselves do is designed to drive them (instead of laying the blame, as the Jews did, elsewhere rather than on themselves) to feel their own helplessness, and to seek God's Holy Spirit
(Ps 51:11, 12).
Thus the outward exhortation is, as it were, the organ or instrument which God uses for conferring grace. So we may say with AUGUSTINE, "Give what thou requirest, and (then) require what thou wilt." Our strength (which is weakness in itself) shall suffice for whatever He exacts, if only He gives the supply [CALVIN].
spirit--the understanding: as the "heart" means the will and affections. The root must be changed before the fruit can be good.
why will ye die--bring on your own selves your ruin. God's decrees are secret to us; it is enough for us that He invites all, and will reject none that seek Him.
32
無標題
32.
（哀 3:33； 彼後 3:9）。
神「不輕易發怒」；刑罰是「祂奇異的工作」
（賽 28:21）。
英文原文
32.
(La 3:33; 2Pe 3:9).
God is "slow to anger"; punishment is "His strange work"
(Isa 28:21).
Eze 18:1-32.
酸葡萄比喻的責備。
為神的道德治理辯護，即祂報應性的公義，駁斥猶太人不義的指控——他們以為自己受苦不是因自己的罪，而是因列祖的罪。正如他在第十七章預告了彌賽亞在耶路撒冷的幸福治理，如今他警告他們：那些福分惟有在他們各人轉向公義時才能得著。