1
Eze 5:1-17.
英文原文
Eze 5:1-17.
VISION OF CUTTING THE HAIRS, AND THE CALAMITIES FORESHADOWED THEREBY.
1. knife . . . razor--the sword of the foe (compare
Isa 7:20).
This vision implies even severer judgments than the Egyptian afflictions foreshadowed in the former, for their guilt was greater than that of their forefathers.
thine head--as representative of the Jews. The whole hair being shaven off was significant of severe and humiliating
(2Sa 10:4, 5)
treatment. Especially in the case of a priest; for priests
(Le 21:5)
were forbidden "to make baldness on their head," their hair being the token of consecration; hereby it was intimated that the ceremonial must give place to the moral.
balances--implying the just discrimination with which Jehovah weighs out the portion of punishment "divided," that is, allotted to each: the "hairs" are the Jews: the divine scales do not allow even one hair to escape accurate weighing (compare
Mt 10:30).
2
無標題
2. 描述了三類人。刀劍要毀滅三分之一的人；饑荒和瘟疫要毀滅另外三分之一（「火」在
Eze 5:2
中於
Eze 5:12
被解釋為瘟疫和饑荒）；所剩下的要在列國中分散。最後這一部分中只有少數人能逃脫，由繫在以西結衣襟中的頭髮所象徵
(Eze 5:3; Jer 40:6; 52:16)。
連這些人中有些也要再被扔入火的試煉中
(Eze 5:4; Jer 41:1, 2,
等等；Jer 44:14，
等等）。「衣襟」只能容納少數，表達了神恩慈所能及的極限。
英文原文
2. Three classes are described. The sword was to destroy one third of the people; famine and plague another third ("fire" in
Eze 5:2
being explained in
Eze 5:12
to mean pestilence and famine); that which remained was to be scattered among the nations. A few only of the last portion were to escape, symbolized by the hairs bound in Ezekiel's skirts
(Eze 5:3; Jer 40:6; 52:16).
Even of these some were to be thrown into the fiery ordeal again
(Eze 5:4; Jer 41:1, 2, &c.; Jer 44:14,
&c.). The "skirts" being able to contain but few express that extreme limit to which God's goodness can reach.
5
無標題
5, 6. 象徵的解釋：
耶路撒冷——不僅僅是那城，而是泛指以色列百姓——耶路撒冷是他們的中心和代表。
在……中間——在神的觀點中，耶路撒冷被視為全地的中心，要向四方列國放射真光。比較旁註（「肚臍」），
Eze 38:12; Ps 48:2; Jer 3:17。
在古代異教世界中，再也找不到比迦南更合適的根據地，讓神的百姓從那裡成功影響世界的異教。它位於最古老、最文明的國家之間——一面是埃及和埃塞俄比亞，另一面是巴比倫、尼尼微和印度，後來還有波斯、希臘和羅馬。腓尼基水手近在咫尺，他們本可藉此將真宗教傳至最遠之地；周圍還有以實瑪利人——南亞與北非的主要內陸商人。以色列如此被安置，不是為自己的私利，而是要作世界的屬靈恩人。比較
Ps 67:1-7
全篇。既在這方面失敗，又墮入偶像崇拜，其罪就遠比異教的罪更重；這不是說以色列在可憎的偶像崇拜上字面上超越了異教。而是「corruptio optimi pessima」——最好的東西被敗壞，比次等東西被敗壞更為嚴重：事實上是所有敗壞中最糟糕的。因此他們的刑罰也最為嚴厲。照樣，如今基督教宣稱的教會若不作異教世界的光，其定罪就比他們更重
(Mt 5:13; 11:21-24; Heb 10:28, 29)。
英文原文
5, 6. Explanation of the symbols:
Jerusalem--not the mere city, but the people of Israel generally, of which it was the center and representative.
in . . . midst--Jerusalem is regarded in God's point of view as center of the whole earth, designed to radiate the true light over the nations in all directions. Compare Margin ("navel"),
Eze 38:12; Ps 48:2; Jer 3:17.
No center in the ancient heathen world could have been selected more fitted than Canaan to be a vantage ground, whence the people of God might have acted with success upon the heathenism of the world. It lay midway between the oldest and most civilized states, Egypt and Ethiopia on one side, and Babylon, Nineveh, and India on the other, and afterwards Persia, Greece, and Rome. The Phœnician mariners were close by, through whom they might have transmitted the true religion to the remotest lands; and all around the Ishmaelites, the great inland traders in South Asia and North Africa. Israel was thus placed, not for its own selfish good, but to be the spiritual benefactor of the whole world. Compare
Ps 67:1-7
throughout. Failing in this, and falling into idolatry, its guilt was far worse than that of the heathen; not that Israel literally went beyond the heathen in abominable idolatries. But "corruptio optimi pessima"; the perversion of that which in itself is the best is worse than the perversion of that which is less perfect: is in fact the worst of all kinds of perversion. Therefore their punishment was the severest. So the position of the Christian professing Church now, if it be not a light to the heathen world, its condemnation will be sorer than theirs
(Mt 5:13; 11:21-24; Heb 10:28, 29).
6
無標題
6. 變成——更確切地說，「邪惡地抗拒我的判斷」；「為行惡而背叛我的律例」〔BUXTORF〕。但見
Eze 5:7
末了的註解。
英文原文
6. changed . . . into--rather, "hath resisted My judgments wickedly"; "hath rebelled against My ordinances for wickedness" [BUXTORF]. But see on
Eze 5:7,
end.
7
無標題
7. 倍增——更確切地說，「更是大肆悖亂」；字面作「騷亂」；對偶像有狂妄的迷縱。
也沒有按著列國的判斷去行——沒有像列國對待假宗教那樣持守真宗教。異教徒不「換」他們的神，猶太人卻以偶像換了耶和華（見
Eze 5:6，
「將我的判斷變為惡行」，即拜偶像，
Jer 2:11)。
迦勒底譯本和馬所拉支持否定形式。另一些人省略它（如在
Eze 11:12
中被省略），
譯為「卻按著判斷行了」云云。然而，
Eze 11:12
和本節都是真實的。他們在一個意義上「照異邦所行的」行了，即在一切惡事上；在另一個意義上，即在善事——對宗教的熱心上——他們沒有行。
Eze 5:9
也證明否定形式是真實的；因為在更換他們的宗教上，他們沒有像那些沒有更換宗教的列國那樣行，「我（也）必在你中間行我所未曾行的」。
英文原文
7. multiplied--rather, "have been more abundantly outrageous"; literally, "to tumultuate"; to have an extravagant rage for idols.
neither have done according to the judgments of the nations--have not been as tenacious of the true religion as the nations have been of the false. The heathen "changed" not their gods, but the Jews changed Jehovah for idols (see
Eze 5:6,
"changed My judgments into wickedness," that is, idolatry,
Jer 2:11).
The Chaldean version and the Masora support the negative. Others omit it (as it is omitted in
Eze 11:12),
and translate, "but have done according to the judgments," &c. However, both
Eze 11:12
and also this verse are true. They in one sense "did according to the heathen," namely, in all that was bad; in another, namely, in that which was good, zeal for religion, they did not.
Eze 5:9
also proves the negative to be genuine; because in changing their religion, they have not done as the nations which have not changed theirs, "I (also) will do in thee that which I have not done."
8
無標題
8. 我耶和華——極其可畏的強調語。我，就是你所以為沉睡的那一位，其實是永遠掌權、作為全能罪惡報復者的那一位，我必在列國面前藉著對你的審判，彰顯我公義的治理。
英文原文
8. I, even I--awfully emphatic. I, even I, whom thou thinkest to be asleep, but who am ever reigning as the Omnipotent Avenger of sin, will vindicate My righteous government before the nations by judgments on thee.
9
無標題
9. 參
結五7
的註解。
我所未曾行過的——比任何以前的刑罰更重
（哀四6； 但九12）。
這預言包括羅馬人對耶路撒冷的毀滅，以及敵基督最終的毀滅
（亞十三8-9，十四2），
以及尼布甲尼撒的毀滅。他們的惡運並未因迦勒底的征服而耗盡。他們的命運中將有萌發不息的惡，因為正如主所預見，他們的品格中將有萌發不息的惡。正如神與以色列有特殊的關聯，照樣在他們的情形中也必有神對罪之忿怒的特殊彰顯〔FAIRBAIRN〕。特權越高，在濫用時刑罰就越重。當神最大的恩賜——福音——賜下卻被他們濫用時，「神的忿怒就臨到他們身上，到了極處」
（帖前二16）。
英文原文
9. See on
Eze 5:7.
that which I have not done--worse than any former judgments
(La 4:6; Da 9:12).
The prophecy includes the destruction of Jerusalem by the Romans, and the final one by Antichrist
(Zec 13:8, 9; 14:2),
as well as that by Nebuchadnezzar. Their doom of evil was not exhausted by the Chaldean conquest. There was to be a germinating evil in their destiny, because there would be, as the Lord foresaw, a germinating evil in their character. As God connected Himself peculiarly with Israel, so there was to be a peculiar manifestation of God's wrath against sin in their case [FAIRBAIRN]. The higher the privileges the greater the punishment in the case of abuse of them. When God's greatest favor, the gospel, was given, and was abused by them, then "the wrath was to come on them to the uttermost"
(1Th 2:16).
10
無標題
10. 父親……吃……兒子——暗指摩西的話
（利二十六29； 申二十八53），
並加上了一個更可悲的特點：「兒子要吃他們的父親」（見
王下六28； 耶十九9； 哀二20，四10）。
英文原文
10. fathers . . . eat . . . sons--alluding to Moses' words
(Le 26:29; De 28:53),
with the additional sad feature, that "the sons should eat their fathers" (see
2Ki 6:28; Jer 19:9; La 2:20; 4:10).
11
無標題
11. 我指著我的永生起誓——最莊嚴的誓言，以神的自有永有保證這事的確定。
玷污了我的聖所——猶太人罪惡的極致：他們引入偶像，玷污了耶和華的殿。
減少——字面意思是「收回」，即我的「眼」（緊接在下），即我的恩眷；
伯三十六7
以同樣的方式使用這希伯來文動詞。正如猶太人藉著「玷污」神的聖所而從中收回了它的神聖性，照樣神也收回了對他們的看顧。這表達的意義在於暗指
申四2，
「你們不可從我所吩咐你們的話中減少甚麼」；他們確實如此行了，因此神減少他們。六份手抄本中的讀法「我必將你剪除」並不好。
英文原文
11. as I live--the most solemn of oaths, pledging the self-existence of God for the certainty of the event.
defiled my sanctuary--the climax of Jewish guilt: their defiling Jehovah's temple by introducing idols.
diminish--literally, "withdraw," namely, Mine "eye" (which presently follows), that is, My favors;
Job 36:7
uses the Hebrew verb in the same way. As the Jews had withdrawn from God's sanctuary its sacredness by "defiling" it, so God withdraws His countenance from them. The significance of the expression lies in the allusion to
De 4:2,
"Ye shall not diminish aught from the word which I command you"; they had done so, therefore God diminishes them. The reading found in six manuscripts, "I will cut thee off," is not so good.
12
無標題
12. 以明文的話陳明這些象徵的含意
（結五2；
見
結六12； 耶十五2，二十一9）。
在他們之後拔出……刀劍——
（利二十六33）。
懷疑論者反對說：在西底家時並沒有發生此處所預言的事——即三分之一的人死於瘟疫，三分之一死於刀劍，三分之一分散四方，並有刀劍追趕他們。但這預言不局限於西底家的時代。它包括以色列因他們的罪——尤其是那時期所犯的——所受的一切苦難，或仍將受的
（結十七21）。
它只是在西底家時獲得初步的應驗：許多人那時死於瘟疫和刀劍；許多人分散各地，並非如反對者所說只被帶到巴比倫（參
拉一4； 斯三8； 俄14）。
瘟疫……和饑荒——由「火」的象徵來表示
（結五2）。
參
賽十三8； 哀五10； 瘟疫和饑荒使面色如火般燃燒枯槁。
英文原文
12. Statement in plain terms of what was intended by the symbols
(Eze 5:2;
see
Eze 6:12; Jer 15:2; 21:9).
draw out . . . sword after them--
(Le 26:33).
Skeptics object; no such thing happened under Zedekiah, as is here foretold; namely, that a third part of the nation should die by pestilence, a third part by the sword, and a third be scattered unto all winds, and a sword sent after them. But the prophecy is not restricted to Zedekiah's time. It includes all that Israel suffered, or was still to suffer, for their sins, especially those committed at that period
(Eze 17:21).
It only received its primary fulfilment under Zedekiah: numbers then died by the pestilence and by the sword; and numbers were scattered in all quarters and not carried to Babylonia alone, as the objectors assert (compare
Ezr 1:4; Es 3:8; Ob 14).
pestilence . . . and famine--signified by the symbol "fire"
(Eze 5:2).
Compare
Isa 13:8; La 5:10;
plague and famine burning and withering the countenance, as fire does.
13
無標題
13. 使我的怒氣止息在他們身上——如同停在它恰當而永久的安息之處
（賽三十32，
邊註）。
我就得安慰了——以俯就人之觀念的方式表達；意指祂藉公義的審判辯明祂的公義而感到滿足
（申二十八63； 箴一26； 賽一24）。
他們就知道——藉著痛苦的經歷。
英文原文
13. cause my fury to rest upon them--as on its proper and permanent resting-place
(Isa 30:32,
Margin).
I will be comforted--expressed in condescension to man's conceptions; signifying His satisfaction in the vindication of His justice by His righteous judgments
(De 28:63; Pr 1:26; Isa 1:24).
they shall how--by bitter experience.
14
無標題
14. 在列國中的羞辱——以色列所採納其偶像崇拜的列國，非但不安慰他們，反而因他們因那些偶像崇拜而招致的災禍而幸災樂禍（參
路十五15）。
英文原文
14. reproach among the nations--They whose idolatries Israel had adopted, instead of comforting, would only exult in their calamities brought on by those idolatries (compare
Lu 15:15).
15
無標題
15. 訓誨——字面意思是「管教的責罰」，即一個引人警惕的鑑戒，警告人罪的致命後果。「它必成為」；所有古譯本作「你」，這更符合上下文。
英文原文
15. instruction--literally, "a corrective chastisement," that is, a striking example to warn all of the fatal consequences of sin. For "it shall be"; all ancient versions have "thou," which the connection favors.
16
無標題
16. 饑荒的箭——冰雹、雨水、老鼠、蝗蟲、霉爛（見
申三十二23-24）。
加增饑荒——字面意思是「聚集」或「收集」。當你們以為因逃過了乾旱、霉爛等而豐收在望時，我必找到別的方法〔CALVIN〕，我必如入侵軍隊的兵力一般聚集它們，將饑荒帶給你們。
英文原文
16. arrows of famine--hail, rain, mice, locusts, mildew (see
De 32:23, 24).
increase the famine--literally, "congregate" or "collect." When ye think your harvest safe because ye have escaped drought, mildew, &c., I will find other means [CALVIN], which I will congregate as the forces of an invading army, to bring famine on you.
17
無標題
17. 惡獸——也許指毀滅性的征服者
（但 7:4）。
更確切地說，是字面上的「惡獸」，牠們滋生於猶大即將變成的荒涼之地（參較
結 34:28； 出 23:29； 申 32:24； 王下 17:25）。
同樣的威脅以多種形式重複出現，為要喚醒漫不經心的人。
刀劍——內戰。
英文原文
17. beasts--perhaps meaning destructive conquerors
(Da 7:4).
Rather, literal "beasts," which infest desolated regions such as Judea was to become (compare
Eze 34:28; Ex 23:29; De 32:24; 2Ki 17:25).
The same threat is repeated in manifold forms to awaken the careless.
sword--civil war.
Eze 5:1-17.
剃髮的異象，以及其所預表的災禍。
1. 刀……剃刀——即仇敵的刀劍（比較
Isa 7:20）。
這異象所暗示的審判，比前一異象所預表的埃及苦難更為嚴厲，因為他們的罪比他們列祖更大。
你的頭——作為猶太人的代表。頭髮被全部剃盡，象徵嚴厲而屈辱的
(2Sa 10:4, 5)
對待。對祭司而言尤其如此；因為祭司
(Le 21:5)
被禁止「使頭禿」，他們的頭髮是奉獻歸神的記號；這暗示禮儀必須讓位於道德。
秤——暗示耶和華以公正的分辨稱量所「分開」的懲罰分量，即分配給各人的部分：「頭髮」就是猶太人：神的秤不容一根頭髮逃過精確的稱量（比較
Mt 10:30）。