1
Eze 33:1-33.
英文原文
Eze 33:1-33. RENEWAL OF EZEKIEL'S COMMISSION, NOW THAT HE IS AGAIN TO ADDRESS HIS COUNTRYMEN, AND IN A NEW TONE.
Heretofore his functions had been chiefly threatening; from this point, after the evil had got to its worst in the overthrow of Jerusalem, the consolatory element preponderates.
2
無標題
2. 你本國的子民——他從
Eze 24:26, 27
起就被禁止向他們說話，直到耶路撒冷傾覆、「逃脫的人」帶著審判已完成的消息而來。照樣如今，在
Eze 33:21，
消息既已到達，他就向猶太人開啟了他向來閉著的口。在此期間，他曾針對外邦列國說預言。本章前半部分，即
Eze 33:2-20，
似乎是在前一晚賜給以西結的
(Eze 33:22)，
作為後半部分
(Eze 33:23-33)
的預備——後者在消息傳到之後才賜下。這就解釋了為何前半部分沒有日期的提示——日期恰當地保留到後半部分，而前半部分是其預先的引言〔FAIRBAIRN〕。
守望的人——
Eze 33:1-9
展示以西結作為屬靈守望者的職任；如在
Eze 3:16-21；
只是此處先詳述地上守望者的職責（比較
2Sa 18:24, 25; 2Ki 9:17)，
然後才將其應用於屬靈守望者的責任（比較
Isa 21:6-10; Ho 9:8; Hab 2:1)。
「他們中間的一個人」，是從他們全數中特別選出擔任此職的人。照樣
Jud 18:2，
「五個人從他們的境內」；還有
Ge 47:2
的希伯來文；暗示揀選守望者——無論屬靈或屬世的——所需的小心謹慎
(Ac 1:21, 22, 24-26; 1Ti 5:22)。
英文原文
2. to the children of thy people--whom he had been forbidden to address from
Eze 24:26, 27,
till Jerusalem was overthrown, and the "escaped" came with tidings of the judgment being completed. So now, in
Eze 33:21,
the tidings of the fact having arrived, he opens his heretofore closed lips to the Jews. In the interval he had prophesied as to foreign nations. The former part of the chapter, at
Eze 33:2-20,
seems to have been imparted to Ezekiel on the evening previous
(Eze 33:22),
being a preparation for the latter part
(Eze 33:23-33)
imparted after the tidings had come. This accounts for the first part standing without intimation of the date, which was properly reserved for the latter part, to which the former was the anticipatory introduction [FAIRBAIRN].
watchman--
Eze 33:1-9
exhibit Ezekiel's office as a spiritual watchman; so in
Eze 3:16-21;
only here the duties of the earthly watchman (compare
2Sa 18:24, 25; 2Ki 9:17)
are detailed first, and then the application is made to the spiritual watchman's duty (compare
Isa 21:6-10; Ho 9:8; Hab 2:1).
"A man of their coasts" is a man specially chosen for the office out of their whole number. So
Jud 18:2,
"five men from their coasts"; also the Hebrew of
Ge 47:2;
implying the care needed in the choice of the watchman, the spiritual as well as the temporal
(Ac 1:21, 22, 24-26; 1Ti 5:22).
3
無標題
3. 刀劍——即入侵者。在尼布甲尼撒入侵猶大之時，這是恰當的例證。
英文原文
3. the sword--invaders. An appropriate illustration at the time of the invasion of Judea by Nebuchadnezzar.
4
無標題
4. 血……歸到他頭上——來自獻祭犧牲的隱喻；人們通常按手在犧牲的頭上，祈求自己的罪愆歸於犧牲身上。
英文原文
4. blood . . . upon his own head--metaphor from sacrificial victims, on the heads of which they used to lay their hands, praying that their guilt should be upon the victims.
6
無標題
6. 他的罪孽——他的疏忽，即沒有保持恆常的警醒，正如在戰爭中的人所當作的。此處所暗示的事物從意象之下顯露出來。
英文原文
6. his iniquity--his negligence in not maintaining constant watchfulness, as they who are in warfare ought to do. The thing signified here appears from under the image.
7
無標題
7. 我立你作守望者——比喻的應用。以西結被立為屬靈的守望者，其莊嚴性遠為更高，因為這職分是出於神，而非出於百姓。
英文原文
7. I have set thee a watchman--application of the image. Ezekiel's appointment to be a watchman spiritually is far more solemn, as it is derived from God, not from the people.
8
無標題
8. 你必定死——死於橫死，這是永死的預嘗；附帶的條件是「你若不悔改」。
英文原文
8. thou shalt surely die--by a violent death, the earnest of everlasting death; the qualification being supposed, "if thou dost not repent."
9
無標題
9. 到這時血已經流了
（結三十三21），
但以西結是無辜的。
英文原文
9. Blood had by this time been shed
(Eze 33:21),
but Ezekiel was clear.
10
無標題
10. 歸在我們身上——即他們的罪孽留在我們身上。
在其中消滅——如果我們遭受
結二十四23
所警告的刑罰，按照律法
（利二十六39）。
我們怎能存活呢？——正如你在
結三十三5
所應許的（參
結三十七11； 賽四十九14）。
英文原文
10. be upon us--that is, their guilt remain on us.
pine away in them--if we suffer the penalty threatened for them in
Eze 24:23,
according to the law
(Le 26:39).
how should we . . . live?--as Thou dost promise in
Eze 33:5
(compare
Eze 37:11; Isa 49:14).
11
無標題
11. 為回應猶太人在
結三十三10
絕望的呼喊，以西結在此以保證安慰他們：神不喜悅他們死亡，而是要他們悔改而活
（彼後三9）。
儘管他們過去犯了種種罪，這裡仍流露出渴望的溫柔；然而其中也有不為神權威之榮耀讓步分毫的聖潔。神的公義得以辯明，正如
結三18-21
和
結十八1-32
中那樣，藉著宣告各人將照其個案最恰當地承受神公義的對待。
英文原文
11. To meet the Jews' cry of despair in
Eze 33:10,
Ezekiel here cheers them by the assurance that God has no pleasure in their death, but that they should repent and live
(2Pe 3:9).
A yearning tenderness manifests itself here, notwithstanding all their past sins; yet with it a holiness that abates nothing of its demands for the honor of God's authority. God's righteousness is vindicated as in
Eze 3:18-21 and Eze 18:1-32,
by the statement that each should be treated with the closest adaptation of God's justice to his particular case.
12
無標題
12. 在他轉回的日子必不跌倒——
（代下七14；
見
結三20，十八24）。
英文原文
12. not fall . . . in the day that he turneth--
(2Ch 7:14;
see
Eze 3:20; 18:24).
15
無標題
15. 還了搶奪的——
（路十九8）。
生命之律例——遵行其中便有應許的生命
（利十八5）。
律法若未能賜人生命，過失不在律法，而在人因罪而無力遵守
（羅七10、12； 加三21）。
它藉著基督對律法的義的順服而成為賜生命的
（林後三6）。
英文原文
15. give again that he had robbed--
(Lu 19:8).
statutes of life--in the obeying of which life is promised
(Le 18:5).
If the law has failed to give life to man, it has not been the fault of the law, but of man's sinful inability to keep it
(Ro 7:10, 12; Ga 3:21).
It becomes life-giving through Christ's righteous obedience to it
(2Co 3:6).
17
無標題
17. 主的道——指主在其道德治理中所行的方式。
英文原文
17. The way of the Lord--The Lord's way of dealing in His moral government.
21
無標題
21. 十二年……十月——即城被攻取後一年半
（耶 39:2; 52:5, 6），
即十一年四月。那逃脫的人（如
結 24:26
所預言的）可能因懼怕進入敵境，在路上耽擱了這麼久〔HENDERSON〕；或許此處用單數代替複數，是集合意義上的用法，「逃脫的餘民」。比較類似的語句：「摩押逃脫的人」，
賽 15:9；
「他們中間逃脫的」，
摩 9:1。
先知的口為安慰而重新開啟，自然要等到逃脫餘民的人數齊全之時：遷移如此大批的人，輕易就需要十七、八個月的時間。
英文原文
21. twelfth year . . . tenth month--a year and a half after the capture of the city
(Jer 39:2; 52:5, 6),
in the eleventh year and fourth month. The one who escaped (as foretold,
Eze 24:26)
may have been so long on the road through fear of entering the enemy's country [HENDERSON]; or, the singular is used for the plural in a collective sense, "the escaped remnant." Compare similar phrases, "the escaped of Moab,"
Isa 15:9;
"He that escapeth of them,"
Am 9:1.
Naturally the reopening of the prophet's mouth for consolation would be deferred till the number of the escaped remnant was complete: the removal of such a large number would easily have occupied seventeen or eighteen months.
22
無標題
22. 晚上——（見論
結 33:2）。
如此，耶路撒冷被攻取之事，在使者來到之前，以西結已藉啟示而知。
我的口……不再啞——意即對我的同胞；如
結 24:27
所預言，他在消息傳來的前一晚，就已開口說話
（結 33:2-20）。
英文原文
22. in the evening--(see on
Eze 33:2).
Thus the capture of Jerusalem was known to Ezekiel by revelation before the messenger came.
my mouth . . . no more dumb--that is, to my countrymen; as foretold
(Eze 24:27),
He spake
(Eze 33:2-20)
in the evening before the tidings came.
24
無標題
24. 住在……以色列……荒廢之處的人——標明基大利之下那一小部分猶大人的盲目，他們雖然住在被仇敵蹂躪成廢墟的地區中，卻仍懷著得救的盼望，而且毫不悔改。
亞伯拉罕獨自一人……我們卻為多——如果神把這地賜給亞伯拉罕為業，而他不過是一個人
（賽 51:2），
那麼這地更是賜給我們的，我們雖然減少了，卻仍有許多人。如果他能帶著三百一十八個僕人，在這麼多仇敵中間保衛自己，那麼我們人數多得多，更能保住自己的地。賜地的應許不是為他獨自使用，而是為他眾多的後裔。
承受了這地——並非實際佔有
（徒 7:5），
而是有權在其中居住並牧放羊群〔GROTIUS〕。猶大人在
太 3:9
和約 8:39 中也照樣誇耀他們的亞伯拉罕血統。
英文原文
24. they that inhabit . . . wastes of . . . Israel--marking the blindness of the fraction of Jews under Gedaliah who, though dwelling amidst regions laid waste by the foe, still cherished hopes of deliverance, and this without repentance.
Abraham was one . . . but we are many--If God gave the land for an inheritance to Abraham, who was but one
(Isa 51:2),
much more it is given to us, who, though reduced, are still many. If he, with 318 servants, was able to defend himself amid so many foes, much more shall we, so much more numerous, retain our own. The grant of the land was not for his sole use, but for his numerous posterity.
inherited the land--not actually possessed it
(Ac 7:5),
but had the right of dwelling and pasturing his flocks in it [GROTIUS]. The Jews boasted similarly of their Abrahamic descent in
Mt 3:9 and Joh 8:39.
25
無標題
25. 帶血而吃——與律法相反
（利 19:26；
參
創 9:4）。
他們如此行，作為拜偶像的禮儀。
英文原文
25. eat with the blood--in opposition to the law
(Le 19:26;
compare
Ge 9:4).
They did so as an idolatrous rite.
26
無標題
26. 你們仗著自己的刀劍——你們所倚靠的，不是公義與公平，而是武力與兵器。
各人——幾乎無一人不犯姦淫。
英文原文
26. Ye stand upon your sword--Your dependence is, not on right and equity, but on force and arms.
every one--Scarcely anyone refrains from adultery.
27
無標題
27. 必倒在刀劍之下——他們所信賴的對象，正是他們毀滅的工具。他們以為藉此能「站立」，卻必因此「仆倒」。公正的報應！有些人倒在以實瑪利的刀下；另一些人因基大利被殺，遭迦勒底人報復而死
（耶 40:1-44:30）。
洞——
（士 6:2； 撒上 13:6）。
在猶大的山區，有些洞穴幾乎無法接近，因為只有彎曲而極其狹窄的上山小徑，前面有巖石垂直延伸到下面的山谷中〔JOSEPHUS，《猶太戰爭》，1.16.4〕。
英文原文
27. shall fall by the sword--The very object of their confidence would be the instrument of their destruction. Thinking to "stand" by it, by it they shall "fall." Just retribution! Some fell by the sword of Ishmael; others by the Chaldeans in revenge for the murder of Gedaliah
(Jer 40:1-44:30).
caves--
(Jud 6:2; 1Sa 13:6).
In the hilly parts of Judea there were caves almost inaccessible, as having only crooked and extremely narrow paths of ascent, with rock in front stretching down into the valleys beneath perpendicularly [JOSEPHUS, Wars of the Jews, 1.16.4].
28
無標題
28. 最荒涼——
（耶 4:27; 12:11）。
無人……經過——因懼怕野獸與瘟疫〔GROTIUS〕。
英文原文
28. most desolate--
(Jer 4:27; 12:11).
none . . . pass through--from fear of wild beasts and pestilence [GROTIUS].
30
無標題
30. 不僅是猶大地的餘民，連迦巴魯河邊的被擄者，雖然較不顯著，也顯露了同樣的不信之靈。
論到你——他們雖到先知那裏要聽耶和華的話，卻以不友善的態度批評他行事的特點和他隱晦的風格
（結 20:49）；
以此作為他們不悔改的藉口。他們的談論並非直接「反對」以西結，因為他們自稱喜歡他的講論；但神的話是按事物的實質來描述，不是按外表。
在牆上——在公眾常到之處。在東方，冬天人們成群聚集在自家房屋牆下談話。
在門內——私下地。
什麼話——他們的動機是出於好奇，尋求消遣和耳朵的滿足
（提後 4:3）；
而非內心的更新。比較約哈難求問耶利米，要聽耶和華的話卻不願遵行
（耶 42:1-43:13）。
英文原文
30. Not only the remnant in Judea, but those at the Chebar, though less flagrantly, betrayed the same unbelieving spirit.
talking against thee--Though going to the prophet to hear the word of the Lord, they criticised, in an unfriendly spirit, his peculiarities of manner and his enigmatical style
(Eze 20:49);
making these the excuse for their impenitence. Their talking was not directly "against" Ezekiel, for they professed to like his ministrations; but God's word speaks of things as they really are, not as they appear.
by the walls--in the public haunts. In the East groups assemble under the walls of their houses in winter for conversation.
in the doors--privately.
what is the word--Their motive was curiosity, seeking pastime and gratification of the ear
(2Ti 4:3);
not reformation of the heart. Compare Johanan's consultation of Jeremiah, to hear the word of the Lord without desiring to do it
(Jer 42:1-43:13).
31
無標題
31. 如同百姓來——意即成群而來，如同門徒湧向他們的老師。
坐在你面前——按猶太學生坐於腳前的習慣，坐在較低的位子上
（申 33:3； 王下 4:38； 路 10:39； 徒 22:3）。
像我的民——其實他們不是。
聽……不行——
（太 13:20, 21； 雅 1:23, 24）。
他們假意示愛——直譯為「作愛」，意即扮演愛人的角色。口裏承認愛主
（太 7:21）。
GESENIUS 按阿拉伯成語譯為：「他們行神所喜悅的事」，即一切討神喜悅的事。武加大譯本譯為：「他們將你的話變成口中的歌」。
心隨從……貪婪——愛神的大敵；故被稱為「偶像崇拜」，也與不潔的肉體之愛相連，因為兩者同樣將心中的愛從造物主轉移到受造物
（太 13:22； 弗 5:5； 提前 6:10）。
英文原文
31. as the people cometh--that is, in crowds, as disciples flock to their teacher.
sit before thee--on lower seats at thy feet, according to the Jewish custom of pupils
(De 33:3; 2Ki 4:38; Lu 10:39; Ac 22:3).
as my people--though they are not.
hear . . . not do--
(Mt 13:20, 21; Jas 1:23, 24).
they show much love--literally, "make love," that is, act the part of lovers. Profess love to the Lord
(Mt 7:21).
GESENIUS translates, according to Arabic idiom, "They do the delights of God," that is, all that is agreeable to God. Vulgate translates, "They turn thy words into a song of their mouths."
heart goeth after . . . covetousness--the grand rival to the love of God; therefore called "idolatry," and therefore associated with impure carnal love, as both alike transfer the heart's affection from the Creator to the creature
(Mt 13:22; Eph 5:5; 1Ti 6:10).
32
無標題
32. 極優雅的歌曲——直譯為「愛情之歌」：情歌。他們稱讚你的口才，卻不在乎其內容是真實且切身的事；正如許多人現代教會中所行的一樣〔JEROME〕。
善於奏樂——希伯來歌手以豎琴伴隨「歌聲」。
英文原文
32. very lovely song--literally, a "song of loves": a lover's song. They praise thy eloquence, but care not for the subject of it as a real and personal thing; just as many do in the modern church [JEROME].
play well on an instrument--Hebrew singers accompanied the "voice" with the harp.
33
無標題
33. 這事來到——當我的預言得著證實之時。
看哪，它必來到——更確切地說是「看哪，它已來到」（見
結 33:22）。
就知道——憑經歷，且要付代價才知道。
英文原文
33. when this cometh to pass--when My predictions are verified.
lo, it will come--rather, "lo it is come" (see
Eze 33:22).
know--experimentally, and to their cost.
Eze 33:1-33.
以西結職任的更新，因為他如今要再次向同胞講話，且以新的語調。
在此之前，他的職事主要在於警告；從此時起，在耶路撒冷傾覆、罪惡達到極點之後，安慰的成分開始佔主導地位。