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英文原文
Though the vision of God's glory had gone up from the prophet, yet his word comes to him still, and is by him sent to the people, and to the same purport with that which was discovered to him in the vision, namely, to set forth the terrible judgments that were coming upon Jerusalem, by which the city and temple should be entirely laid waste. In this chapter, I. The prophet, by removing his stuff, and quitting his lodgings, must be a sign to set forth Zedekiah's flight out of Jerusalem in the utmost confusion when the Chaldeans took the city, Eze 12:1-16. II. The prophet, by eating his meat with trembling, must be a sign to set forth the famine in the city during the siege, and the consternation that the inhabitants should be in, Eze 12:17-20. III. A message is sent from God to the people, to assure them that all these predictions should have their accomplishment very shortly, and not be deferred, as they flattered themselves they would be, Eze 12:21-28.
1-16
Zedekiah's Captivity Foretold (593 BC)
預告西底家的被擄(主前593年)
¹ 耶和華的話又臨到我說: ² 「人子啊,你住在悖逆之家中。他們有眼睛可以看見,卻看不見;有耳朵可以聽見,卻聽不見;因為他們是悖逆之家。 ³ 所以人子啊,你要預備擄去時應用的物件,在他們眼前從你所住的地方搬到別處。或者他們會思想——雖然他們是悖逆之家。 ⁴ 你要在他們眼前,在白日把物件搬出來,如同擄去時所用的物件。到了晚上,你要在他們眼前出去,如同被擄之人出去一樣。 ⁵ 你要在他們眼前挖透牆壁,從其中把物件帶出來。 ⁶ 你要在他們眼前把物件扛在肩上,在黃昏之時帶出去;你要蒙住臉面,使你看不見地,因為我已立你作以色列家的預兆。」 ⁷ 我就照著所吩咐的去行:白日把物件搬出來,如同擄物;到了晚上,我用手挖透牆壁;黃昏之時把物件帶出去,在他們眼前扛在肩上。 ⁸ 到了早晨,耶和華的話臨到我說: ⁹ 「人子啊,悖逆的以色列家豈沒有問你說:『你作什麼?』 ¹⁰ 你要對他們說:主耶和華如此說:這負擔是關乎耶路撒冷的君王,以及在他們中間的以色列全家。 ¹¹ 你要說:我作你們的預兆;我怎樣行,他們也必怎樣行——他們必被擄去,遷移到外邦。 ¹² 他們中間的君王必在黃昏之時把物件扛在肩上出去;他們要挖透牆壁,從其中帶出去。他必蒙住臉面,使眼看不見地。 ¹³ 我必把我的網撒在他身上,他必在我的網羅中被捉住。我必將他帶到巴比倫,帶到迦勒底人之地;他必死在那裏,卻看不見那地。 ¹⁴ 周圍一切幫助他的人和他一切的軍隊,我必向四方分散;我也要在他們後面拔出刀來。 ¹⁵ 我將他們分散在列國、四散在列邦之時,他們就知道我是耶和華。 ¹⁶ 我卻要從刀劍、饑荒、瘟疫中留下他們幾個人,使他們在所到的列國中,述說自己一切可憎的事;他們就知道我是耶和華。」
或許以西結回想自己所見神榮耀的異象,甚覺欣慰,以致自從那榮耀離他上升之後,他常盼望它再降臨到他這裏;既已見過一次、兩次,他便情願指望能第三次如此蒙恩;但我們並未發現他再見過這異象。然而「耶和華的話仍臨到他」;因為神「在古時藉著眾先知,多次多方地」曉諭列祖(來一1),他們常在「沒有看見全能者的異象」之時「聽見神的言語」。信心是從聽見那比異象更確定的預言之話而來的。我們沒有狂喜和出神,仍可維持與神的相交。在這幾節經文中,先知受指示:
一、當以什麼記號和動作來表明猶大王西底家即將臨到的被擄——這就是要預告的事,而它被宣告給那些已經在被擄之中的人,因為只要西底家仍在寶座上,他們便奉承自己,指望他能在巴比倫王面前站得住——他如今正圖謀要脫去巴比倫王的軛,這些可憐的被擄者大概也從中為自己預備了許多美事;也許當他策劃這事時,曾暗中送鼓勵給他們,要他們指望不久他會解救他們,或藉交換戰俘來換取他們的自由。他們既被這些虛妄的指望餵養,便既不能順服自己的苦難,也不能從自己的苦難中得益。所以,要使他們相信西底家不但不能作他們的拯救者,不久還要成為與他們同受苦難的人,雖是必要的,卻也十分困難。如今,按理說先知只要奉神的名告訴他們這事,如同他後來所作的(結十二10),便已足夠;但為要預備他們領受這預言,他必須先給他們一個記號,必須先對他們的眼說話,然後再對他們的耳說話。此處我們有:1. 他必須採取這方法的原因(結十二2):因為他們是愚頑遲鈍、不思想的百姓,他們所聽見的事不肯留意,或很快忘記,或至少毫不受感動;這事不能在他們身上留下任何印象:「你住在悖逆之家中」——幾乎不可能在他們身上作成任何善工。「他們有眼有耳」——他們有智力的能力和官能——「卻看不見,聽不見」。他們原是拜偶像的人,他們的特徵就是與所拜的偶像相似——偶像「有眼卻不能看,有耳卻不能聽」(詩一百一十五5-6、8)。注意:那些向神的光閉眼、向神的律法掩耳的人,當被算為悖逆之人。那些故意無知——有能力也有方法卻不肯使用——之人的無知,不但不是他們的藉口,反倒在他們的罪上加上悖逆。沒有人比那不肯看見的人更瞎,沒有人比那不肯聽見的人更聾。「他們看不見,聽不見,因為他們是悖逆之家。」其原因全在他們自己:悟性的黑暗乃因意志的頑梗。如今這就是他必須用記號對他們說話的原因——正如對聾子所教導的一樣——使他們或受教,或自覺羞愧。注意:傳道人不但當體恤他們所接觸之人的軟弱,也當體恤他們的頑梗,並照此對待他們:他們若住在悖逆之人當中,就當越發明明白白、越發懇切地對他們說話,並採取最有可能在他們身上奏效的方法,使他們無可推諉。2. 他剛才用來喚醒和感動他們的方法:他必須為自己預備一切「搬家」的必需品(結十二3),為旅途預備衣物和錢財;他必須「從一處搬到另一處」,如同無家可歸、被迫搬遷的人;這事他必須「在白日,在百姓眼前」作;他必須把一切家用物件搬出來,打包好預備運走(結十二4);又因為一切的門與城門或被鎖住不能通過,或被仇敵嚴密把守不敢通過,所以他必須「挖透牆壁」,從牆的破口中偷偷地把自己的物件運走(結十二5)。因為沒有僕人侍候,他必須自己把物件扛在肩上;他必須「在黃昏之時」作這事,免得被人發現;他既已竭力保全了最好的物件,他自己在「晚上,在他們眼前」,就要恐懼戰兢地偷偷離去,如同「被擄之人出去」一般(結十二4);那就是,他必須「蒙住臉面」(結十二6)——或因羞於被人看見、並怕被人認出,或是極度憂傷掛慮的記號;他必須如同一個可憐的、破了產的工匠——當他被迫關店之時便藏頭露面,或離鄉背井。如此,以西結自己必須成為他們的記號;當他似乎有些不情願給自己找這許多麻煩,不情願被人因此譏誚嘲笑之時,為要使他甘心樂意,神說(結十二3):「或者他們會思想,雖然他們是悖逆之家,藉著這事他們也許會被除去虛妄的自信。」注意:我們不可對最壞的人絕望,他們也許仍會被帶領思想自己並悔改;所以我們當繼續使用適當的方法來勸服並歸正他們,因為生命尚存,便有指望。傳道人也當甘心履行最艱難、最不便的職分(正如以西結這次搬家),縱然成功的指望不過是「或者」。只要有一個靈魂被喚醒去思想,我們的勞苦和心血就花得值得。3. 以西結對神所吩咐之事的甘心、準確的順服(結十二7):「我就照著所吩咐的去行了。」他藉此教導我們眾人,特別是傳道人:(一)以喜樂的心順服神的一切命令,連最難的也是如此。基督自己「學了順從」,我們眾人也當如此。(二)為別人靈魂的益處盡力而為,為勸服那未受勸服之人,情願忍受任何麻煩和勞苦。「我們所作的」(就是說,我們情願作任何事)、「親愛的弟兄啊,都是為你們的建立」。(三)自己先被那些所要感動別人的事物所感動。當以西結要給聽眾一個憂鬱的前景之時,他自己也披上憂鬱的面容。(四)輕看這世界,預備離開它,搬出「搬家」的物件,因為「我們在這裏本沒有常存的城」。「起來,去吧,這不是你的安息之所,因為它已經被玷污了。」你住在「悖逆之家中」,所以要預備搬家;誰不情願離開這樣的家,離開這樣邪惡的世界呢?
二、他受指示當用什麼話來解釋這些記號和動作,正如亞迦布曾捆綁自己的手腳,然後說明這所表明的是誰的被捆綁。但當留意:直到第二天早晨,神才把這記號的解釋賜給他,為要在他裏面維持對神持續的倚賴以求指教。正如神所作的,祂所指示我們去作的,我們如今「不知道,後來必明白」。
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這裏假設百姓會問這記號的含義,或至少他們應當如此問(結十二9):「以色列家豈沒有問你說:『你作什麼?』他們問了,我知道。雖然他們是『悖逆之家』,卻仍尋求明白神的心意」——如那些「天天尋求」神的人一樣(賽五十八2)。所以先知必須作這件奇特反常的事,使他們詢問這是什麼意思;然後,當信息作為對他們詢問的回答而臨到時,可以盼望他們留意所告訴他們的,並從中得益。但也有人把這話理解為暗示他們並未如此詢問:「這悖逆之家豈沒有問你:『你作什麼?』不,他們竟不留意;但你雖然他們不問,也要告訴他們這事的含義。」注意:當神藉祂的僕人差遣信息之時,祂留意我們對這些信息如何接待;祂側耳而聽,要聽我們對這些信息所說的話,並我們對這些信息所作的詢問;我們若不加以理會,祂便大為不悅。我們聽了道之後,當向我們的傳道人求進一步的指教;這樣,我們若「竭力追求認識」,就必知道。
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先知當告訴他們這事的含義。總而言之(結十二10):「這負擔是關乎耶路撒冷的君王」——他們知道那是誰;他們如今在被擄之中,仍以在耶路撒冷有自己的君王為榮,並以「以色列全家」在那裏仍然完整,所以毫不懷疑日後必有美滿的結局。但神說:「你要告訴他們,在你所作的事上,他們可以讀出他們在耶路撒冷之朋友的結局。要說:我作你們的預兆」(結十二11)。正如傳道人的行事為人當教導百姓所當行的,照樣神關乎他們的護理有時也是為要告訴他們必遭遇什麼。傳道人不定居的狀態和搬遷,也是對百姓的警告,告訴他們在這世上別指望什麼長存,只當預期不斷的改變。當患難之日將到之時,基督告訴門徒:「他們要先下手拿住你們」(路二十一12)。(一)百姓必被擄去(結十二11):「我怎樣行,他們也必怎樣行;他們必被趕出自己的家,不再歸回,他們的所在也不再認識他們。」我們不能說自己的住處就是我們的安息之所;因為我們死前可能被拋離多遠,我們無法預見。(二)君王必企圖逃脫,卻歸徒然;因為他也要被擄去。耶利米從前曾當面告訴西底家同樣的話(耶三十四3):「你必不能逃脫,定被拿住」。以西結在此對那些以他為倚靠、指望從他得解救的人預告這事。[1] 他自己必親自扛走自己的物件:「他必把一些最貴重的物件扛在肩上」。注意:神的審判能使君王變成搬運夫。他從前慣於有人在前頭抬著王家的儀仗,在正午遍行城中,如今卻要自己把物件背在背上,在黃昏之時偷偷溜出城外。看罪使人有何等的改變!通往王宮的一切路既有仇敵嚴密把守,他們便「挖透牆壁,從其中把物件帶出去」。人要作自己房屋的破壞者,偷運自己的物件;戰爭的刀劍既行,一切權利和產業都被取消了。[2] 他必企圖喬裝逃脫,戴上面具或面罩,「蒙住臉面」,以致只能往前看,「眼看不見地」。他從前在榮華之中樂意被人看見,如今在逃亡之時卻怕被人看見;所以當人看見一位「蒙住臉面、看不見地」的王之時,誰也不可因被人觀看而驕傲,或因東張西望而過分自喜。[3] 他必被擄,作了俘虜,被帶到巴比倫(結十二13):「我必把我的網撒在他身上,他必在我的網羅中被捉住。」這網羅看似是迦勒底人的,卻被神稱為自己的。那些想要逃脫主之刀劍的人,必發現自己被捉在祂的網中。耶利米曾說西底家王必「看見巴比倫王」,並「到巴比倫去」;以西結卻說:他必「被帶到巴比倫」,卻「看不見那地」,雖然他必「死在那裏」。那些存心吹毛求疵的人或許會反對,說這兩位先知彼此矛盾;因為一位說他必「看見巴比倫王」,另一位說他必「看不見巴比倫」;然而兩者都應驗了:他確實在利比拉「看見了巴比倫王」——在那裏王因他的背叛向他宣判——但在那裏他的雙眼被剜出,所以他被帶到巴比倫時,並「沒有看見巴比倫」。這些被擄的人指望他們的君王以征服者的姿態來到巴比倫,解救他們出離患難;但他卻要以俘虜的身分來到那裏,他的羞辱將大大加添他們的憂患。他既看不見他們,他們見他又有何樂可言。[4] 他一切護衛必被分散,完全不能再為他效勞(結十二14):「我必分散周圍一切幫助他的人」,使他成為孤立無援之人;「我必分散他們在列國中,四散他們在列邦」(結十二15),無論到哪裏都作神公義的鑒戒。但他們是否可能重新聚集?(逃過一次的人也許下次能再戰);不:「我必在他們後面拔出刀來」,這刀無論在哪裏找到他們,都必剪除他們;因為神所拔出的刀必確切執行所定的殺戮。然而西底家被分散的軍兵中,有些人必逃脫(結十二16):「我必留下他們幾個人」。他們雖全被分散,卻不至全被剪除;有些人要「以性命為掠物」。他們如此蒙保留,其目的十分可留意:「使他們在所到的列國中,述說自己一切可憎的事」;他們被帶入的患難必使他們歸回自己,歸回正確的心思;那時他們必承認神在他們所遭遇的一切事上的公義,並坦然承認自己那些激怒神如此與他們相爭的罪;如此,他們既被保留在憐憫之中便顯為如此,他們也藉此向神為保留他們的恩惠作出相稱的感恩回報。注意:當神明顯地把我們從所圍困的死亡中解救出來之時,我們當看見,這是為此目的——以及其他——保留我們:為要榮耀神,並藉著為自己的罪作悔改的承認來建立別人。那些因患難被帶到此地步的人,便被叫知道「神是主」,並能幫助別人認識祂。看神如何從惡中帶出善來。罪人的分散——那些在本國大大羞辱並虧負神的人——竟成了悔改之人的分散,他們要在別國大大尊榮並服事神。利未人因著咒詛「分散在雅各」,「散居在以色列中」,卻成了祝福,因為如此他們反倒最有機會「將雅各的律法教訓人」。
英文原文
Zedekiah's Captivity Foretold (593 BC)
¹ The word of the LORD also came unto me, saying,
² Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house.
³ Therefore, thou son of man, prepare thee stuff for removing, and remove by day in their sight; and thou shalt remove from thy place to another place in their sight: it may be they will consider, though they be a rebellious house.
⁴ Then shalt thou bring forth thy stuff by day in their sight, as stuff for removing: and thou shalt go forth at even in their sight, as they that go forth into captivity.
⁵ Dig thou through the wall in their sight, and carry out thereby.
⁶ In their sight shalt thou bear it upon thy shoulders, and carry it forth in the twilight: thou shalt cover thy face, that thou see not the ground: for I have set thee for a sign unto the house of Israel.
⁷ And I did so as I was commanded: I brought forth my stuff by day, as stuff for captivity, and in the even I digged through the wall with mine hand; I brought it forth in the twilight, and I bare it upon my shoulder in their sight.
⁸ And in the morning came the word of the LORD unto me, saying,
⁹ Son of man, hath not the house of Israel, the rebellious house, said unto thee, What doest thou?
¹⁰ Say thou unto them, Thus saith the Lord GOD; This burden concerneth the prince in Jerusalem, and all the house of Israel that are among them.
¹¹ Say, I am your sign: like as I have done, so shall it be done unto them: they shall remove and go into captivity.
¹² And the prince that is among them shall bear upon his shoulder in the twilight, and shall go forth: they shall dig through the wall to carry out thereby: he shall cover his face, that he see not the ground with his eyes.
¹³ My net also will I spread upon him, and he shall be taken in my snare: and I will bring him to Babylon to the land of the Chaldeans; yet shall he not see it, though he shall die there.
¹⁴ And I will scatter toward every wind all that are about him to help him, and all his bands; and I will draw out the sword after them.
¹⁵ And they shall know that I am the LORD, when I shall scatter them among the nations, and disperse them in the countries.
¹⁶ But I will leave a few men of them from the sword, from the famine, and from the pestilence; that they may declare all their abominations among the heathen whither they come; and they shall know that I am the LORD.
Perhaps Ezekiel reflected with so much pleasure upon the vision he had had of the glory of God that often, since it went up from him, he was wishing it might come down to him again, and, having seen it once and a second time, he was willing to hope he might be a third time so favoured; but we do not find that he ever saw it any more, and yet the word of the Lord comes to him; for God did in divers manners speak to the fathers (Heb 1:1) and they often heard the words of God when they did not see the visions of the Almighty. Faith comes by hearing that word of prophecy which is more sure than vision. We may keep up our communion with God without raptures and ecstasies. In these verses the prophet is directed,
I. By what signs and actions to express the approaching captivity of Zedekiah king of Judah; that was the thing to be foretold, and it is foretold to those that are already in captivity, because as long as Zedekiah was upon the throne they flattered themselves with hopes that he would make his part good with the king of Babylon, whose yoke he was now projecting to shake off, from which, it is probable, these poor captives promised themselves great things; and it may be, when he was forming that design, he privately sent encouragement to them to hope that he would rescue them shortly, or procure their liberty by exchange of prisoners. While they were fed with these vain hopes they could not set themselves either to submit to their affliction or to get good by their affliction. It was therefore necessary, but very difficult, to convince them that Zedekiah, instead of being their deliverer, should very shortly be their fellow-suffered. Now, one would think it might have been sufficient if the prophet had only told them this in God's name, as he does afterwards (Eze 12:10); but, to prepare them for the prophecy of it, he must first give them a sign of it, must speak it to their eyes first and then to their ears: and here we have, 1. The reason why he must take this method (Eze 12:2): It is because they are a stupid, dull, unthinking people, that will not heed or will soon forget what they only hear of, or at least will not be at all affected with it; it will make no impression at all upon them: Thou dwellest in the midst of a rebellious house, whom it is next to impossible to work any good upon. They have eyes and ears, they have intellectual powers and faculties, but they see not, they hear not. They were idolaters, whose character it was that they were like the idols they worshipped, which have eyes and see not, ears and hear not, Ps 115:5,6,8. Note, Those are to be reckoned rebellious that shut their eyes against the divine light and stop their ears to the divine law. The ignorance of those that are wilfully ignorant, that have faculties and means and will not use them, is so far from being their excuse that it adds rebellion to their sin. None so blind, so deaf, as those that will not see, that will not hear. They see not, they hear not; for they are a rebellious house. The cause is all from themselves: the darkness of the understanding is owing to the stubbornness of the will. Now this is the reason why he must speak to them by signs, as deaf people are taught, that they might be either instructed or ashamed. Note, Ministers must accommodate themselves not only to the weakness, but to the wilfulness of those they deal with, and deal with them accordingly: if they dwell among those that are rebellious they must speak to them the more plainly and pressingly, and take that course that is most likely to work upon them, that they may be left inexcusable. 2. The method he just took to awaken and affect them; he must furnish himself with all necessaries for removing (Eze 12:3), provide for a journey clothes and money; he must remove from one place to another, as one unsettled and forced to shift; this he must do by day, in the sight of the people; he must bring out all his household goods, to be packed up and sent away (Eze 12:4); and, because all the doors and gates were either locked up that they could not pass through them or so guarded by the enemy that they durst not, he must therefore dig through the wall, and convey his goods away clandestinely through that breach in the wall, Eze 12:5. He must carry his goods away himself upon his own shoulders, for want of a servant to attend him; he must do this in the twilight, that he might not be discovered; and, when he has made what shift he can to secure some of the best of his effects, he must himself steal away at evening in their sight, with fear and trembling, and must go as those that go forth into captivity (Eze 12:4); that is, he must cover his face (Eze 12:6) as being ashamed to be seen and afraid to be known, or in token of very great sorrow and concern; he must go away as a poor broken tradesman, who, when he is forced to shut up shop, hides his head, or quits his country. Thus Ezekiel must be himself a sign to them; and when perhaps he seemed somewhat backward to put himself to all this trouble, and to expose himself to be bantered and ridiculed for it, to reconcile him to it God says (Eze 12:3) "It may be they will consider, and will by it be taken off from their vain confidence, though they be a rebellious house." Note, We must not despair even of the worst, but that yet they may be brought to bethink themselves and repent; and therefore we must continue the use of proper means for their conviction and conversion, because, while there is life, there is hope. And ministers must be willing to go through the most difficult and inconvenient offices (for such was this of Ezekiel's removing), though there be but the it may be of success. If but one soul be awakened to consider, our care and pains will be well bestowed. 3. Ezekiel's ready and punctual obedience to the orders God gave him (Eze 12:7): I did so as I was commanded. Hereby he teaches us all, and ministers especially, (1.) To obey with cheerfulness every command of God, even the most difficult. Christ himself learned obedience, and so we must all. (2.) To do all we can for the good of the souls of others, to put ourselves to any trouble or pains for the conviction of those that are unconvinced. We do all things (that is, we are willing to do any thing), dearly beloved, for your edifying. (3.) To be ourselves affected with those things wherewith we desire to affect others. When Ezekiel would give his hearers a melancholy prospect he does himself put on a melancholy aspect. (4.) To sit loose to this world, and prepare to leave it, to carry out our stuff for removing, because we have here no continuing city. Arise, depart, this it not your rest, for it is polluted. Thou dwellest in a rebellious house, therefore prepare for removing; for who would not be willing to leave such a house, such a wicked world as this is?
II. He is directed by what words to explain those signs and actions, as Agabus, when he bound his own hands and feet, told whose binding was thereby signified. But observe, It was not till morning that God gave him an exposition of the sign, till the next morning, to keep up in him a continual dependence upon God for instruction. As what God does, so what he directs us to do, perhaps we know not now, but shall know hereafter.
1. It was supposed that the people would ask the meaning of this sign, or at least they should (Eze 12:9): "Hath not the house of Israel said unto thee, What doest thou? Yes, I know they have. Though they are a rebellious house, yet they are inquisitive concerning the mind of God," as those (Isa 58:2) who sought God daily. Therefore the prophet must do such a strange uncouth thing, that they might enquire what it meant; and then, it may be hoped, people will take notice of what is told them, and profit by it, when it comes to them in answer to their enquiries. But some understand it as an intimation that they had not made any such enquiries: "Hath not this rebellious house so much as asked thee, What doest thou? No; they take no notice of it; but tell them the meaning of it, though they do not ask." Note, When God sends to us by his ministers he observes what entertainment we give to the messages he sends us; he hearkens and hears what we say to them, and what enquiries we make upon them, and is much displeased if we pass them by without taking any notice of them. When we have heard the word we should apply to our ministers for further instruction; and then we shall know if we thus follow on to know.
2. The prophet is to tell them the meaning of it. In general (Eze 12:10), This burden concerns the prince in Jerusalem; they knew who that was, and gloried in it now that they were in captivity that they had a prince of their own in Jerusalem, and that the house of Israel was yet entire there, and therefore doubted not but in time to do well enough. "But tell them," says God, "that in what thou hast done they may read the doom of their friends at Jerusalem. Say, I am your sign," Eze 12:11. As the conversation of ministers should teach the people what they should do, so the providences of God concerning them are sometimes intended to tell them what they must expect. The unsettled state and removals of ministers give warning to people what they must expect in this world, no continuance, but constant changes. When times of trouble are coming on, Christ tells his disciples, They shall first lay their hands on you, Lu 21:12. (1.) The people shall be led away into captivity (Eze 12:11): As I have done, so shall it be done unto them; they shall be forced away from their own houses, no more to return to them, neither shall their place know them any more. We cannot say concerning our dwelling-place that it is our resting-place; for how far we may be tossed from it before we die we cannot foresee. (2.) The prince shall in vain attempt to make his escape; for he also shall go into captivity. Jeremiah had told Zedekiah the same to his face (Jer 34:3): Thou shalt not escape, but shalt surely be taken. Ezekiel here foretels it to those who made him their confidence and promised themselves relief from him. [1.] That he shall himself carry away his own goods: He shall bear upon his shoulder some of his most valuable effects. Note, The judgments of God can turn a prince into a porter. He that was wont to have the regalia carried before him, and to march through the city at noon-day, shall now himself carry his goods on his back and steal away out of the city in the twilight. See what a change sin makes with men! All the avenues to the palace being carefully watched by the enemy, they shall dig through the wall to carry out thereby. Men shall be their own house-breakers, and steal away their own goods; so it is when the sword of war has cancelled all right and property. [2.] That he shall attempt to escape in a disguise, with a mask or a visor on, which shall cover his face, so that he shall be able only to look before him, and shall not see the ground with his eyes. He who, when he was in pomp, affected to be seen, now that he is in his flight is afraid to be seen; let none therefore either be proud of being looked at or over-much pleased with looking about them, when they see a king with his face covered, that he cannot see the ground. [3.] That he shall be made a prisoner and carried captive into Babylon (Eze 12:13): My net will I spread upon him and he shall be taken in my snare. It seemed to be the Chaldeans' net and their snare, but God owns them for his. Those that think to escape the sword of the Lord will find themselves taken in his net. Jeremiah had said that king Zedekiah should see the king of Babylon and that he should go to Babylon; Ezekiel says, He shall be brought to Babylon, yet he shall not see it, though he shall die there. Those that were disposed to cavil would perhaps object that these two prophets contradicted one another; for one said, He shall see the king of Babylon, the other said, He shall not see Babylon; and yet both proved true: he did see the king of Babylon at Riblah, where he passed sentence upon him for his rebellion, but there he had his eyes put out, so that he did not see Babylon when he was brought thither. These captives expected to see their prince come to Babylon as a conqueror, to bring them out of their trouble; but he shall come thither a prisoner, and his disgrace will be a great addition to their troubles. Little joy could they have in seeing him when he could not see them. [4.] That all his guards should be dispersed and utterly disabled for doing him any service (Eze 12:14): I will scatter all that are about him to help him, so that he shall be left helpless; I will scatter them among the nations and disperse them in the countries (Eze 12:15), to be monuments of divine justice wherever they go. But are there not hopes that they may rally again? (he that flies one time may fight another time); no: I will draw out the sword after them, which shall cut them off wherever if finds them; for the sword that God draws out will be sure to do the execution designed. Yet of Zedekiah's scattered troops some shall escape (Eze 12:16): I will leave a few men of them. Though they shall all be scattered, yet they shall not all be cut off; some shall have their lives given them for a prey. And the end for which they are thus remarkably spared is very observable: That they may declare all their abominations among the heathen whither they come; the troubles they are brought into will bring them to themselves and to their right mind, and then they will acknowledge the justice of God in all that is brought upon them and will make an ingenuous confession of their sins, which provoked God thus to contend with them; and, as by this it shall appear that they were spared in mercy, so hereby they will make a suitable grateful return to God for his favours to them in sparing them. Note, When God has remarkably delivered us from the deaths wherewith we were surrounded we must look upon it that for this end, among others, we were spared, that we might glorify God and edify others by making a penitent acknowledgment of our sins. Those that by their afflictions are brought to this are then made to know that God is the Lord and may help to bring others to the knowledge of him. See how God brings good out of evil. The dispersion of sinners, who had done God much dishonour and disservice in their own country, proves the dispersion of penitents, who shall do him much honour and service in others countries. The Levites are by a curse divided in Jacob and scattered in Israel, yet it is turned into a blessing, for thereby they have the fairest opportunity to teach Jacob God's laws.
17-20
Prediction of the Famine (593 BC)
預告饑荒（主前593年）
¹⁷ 耶和華的話又臨到我說： ¹⁸ 人子啊，你戰戰兢兢地吃餅，驚惶恐懼地喝水； ¹⁹ 對這地的百姓說：主耶和華論耶路撒冷居民和以色列地如此說：他們必憂慮而吃餅，驚惶而喝水，使這地因其中所充滿的、因其中居民的強暴，就變為荒涼。 ²⁰ 有居民的城邑必變為荒場，地必荒廢；你們就知道我是耶和華。
此處先知再被當作記號，向他們顯示將臨到猶大和耶路撒冷的荒涼。1. 他必須自己在憂慮和懼怕中吃喝，特別是在有人同席之時（結12:17,18）。雖然他自己毫無危險之感，安然居住、豐富享用，卻必須戰戰兢兢地吃餅（憂愁之餅，詩127:2），驚惶恐懼地喝水，好表明那些在圍攻中將在耶路撒冷之人的災難處境；不是說他要假冒為善、實在不懼怕卻裝作懼怕；而是因為他要預告這審判，為表明自己確實相信它、卻又絕非盼望它，在展望中他自己也因悲傷和恐懼受感。請注意，當傳道人論到將臨於不悔改罪人之毀滅時，當努力以感同身受的態度說話，如同曉得主的威嚴的人；並且他們當情願忍受艱難，只要能行善。2. 他必須告訴他們，耶路撒冷的居民必照樣在憂慮和懼怕中吃喝（結12:19,20）。那些以耶路撒冷為家的人，和以色列地那些前來避難的人，都必憂慮而吃餅、驚惶而喝水，或因恐怕糧食不能持久、不久就要缺乏，或因不斷期待仇敵的警報，性命懸懸無定（申28:66），以致他們所有的毫無享受、也毫無益處。請注意，憂慮和恐懼若佔上風，足以敗壞我們一切的安逸，而它們本身就是極重的災禍。他們要被減少到這樣的窘困，好叫城鄉可以這樣逐漸地、並藉着如此困窘他們的人的手，變為荒場；因為這些審判所瞄准的，正是兩者的徹底毀滅——使這地因其中所充滿的一切而變為荒涼，剝去它一切的裝飾、奪去它一切的果實，於是有居民的城邑必變為荒場，因為城邑靠田地服事。這普遍的荒涼要臨到他們，難怪他們憂慮恐懼地吃餅。如今此處告訴我們：（1）這審判的原因何等壞：這是因其中一切居民的強暴——他們的不義和欺壓、彼此相害；神要為此與他們算賬，正如為他們在敬拜上冒犯他而算賬一樣。請注意，一個國家美德的衰敗引致其他一切的衰敗；當鄰舍彼此吞吃，神公義地興起仇敵來吞吃他們全體。（2）這審判的果效何等好：你們就知道我是耶和華；他們若藉這些審判學會正確地認識他，就足以補足他們因這些荒涼而被剝奪的一切。那些幫助我們進入並增進對神之認識的患難，無論對肉體何等痛苦，都是蒙福的患難。
英文原文
Prediction of the Famine (593 BC)
¹⁷ Moreover the word of the LORD came to me, saying,
¹⁸ Son of man, eat thy bread with quaking, and drink thy water with trembling and with carefulness;
¹⁹ And say unto the people of the land, Thus saith the Lord GOD of the inhabitants of Jerusalem, and of the land of Israel; They shall eat their bread with carefulness, and drink their water with astonishment, that her land may be desolate from all that is therein, because of the violence of all them that dwell therein.
²⁰ And the cities that are inhabited shall be laid waste, and the land shall be desolate; and ye shall know that I am the LORD.
Here again the prophet is made a sign to them of the desolations that were coming on Judah and Jerusalem. 1. He must himself eat and drink in care and fear, especially when he was in company, Eze 12:17,18. Though he was under no apprehension of danger to himself, but lived in safety and plenty, yet he must eat his bread with quaking (the bread of sorrows, Ps 127:2) and drink his water with trembling and with carefulness, that he might express the calamitous condition of those that should be in Jerusalem during the siege; not that he must dissemble and pretend to be in fear and care when really he was not; but having to foretel this judgment, to show that he firmly believed it himself, and yet was far from desiring it, in the prospect of it he was himself affected with grief and fear. Note, When ministers speak of the ruin coming upon impenitent sinners they must endeavour to speak feelingly, as those that know the terrors of the Lord; and they must be content to endure hardness, so that they may but do good. 2. He must tell them that the inhabitants of Jerusalem should in like manner eat and drink with care and fear, Eze 12:19,20. Both those that have their home in Jerusalem and those of the land of Israel that come to shelter themselves there, shall eat their bread with carefulness and drink their water with astonishment, either because they are afraid it will not hold out, but they shall want shortly, or because they are continually expecting the alarms of the enemy, their life hanging in doubt before them (De 28:66), so that what they have they shall have no enjoyment of nor will it do them any good. Note, Care and fear, if they prevail, are enough to embitter all our comforts and are themselves very sore judgments. They shall be reduced to these straits that thus by degrees, and by the hand of those that thus straiten them, both city and country may be laid in ruins; for it is no less than an utter destruction of both that is aimed at in these judgments—that her land may be desolate from all the fulness thereof, may be stripped of all its ornaments and robbed of all its fruits, and then of course the cities that are inhabited shall be laid waste, for they are served by the field. This universal desolation was coming upon them, and then no wonder that they eat their bread with care and fear. Now we are here told, (1.) How bad the cause of this judgment was; it is because of the violence of all those that dwell therein, their injustice and oppression, and the mischief they did one another, for which God would reckon with them, as well as for the affronts put upon him in his worship. Note, The decay of virtue in a nation brings on a decay of every thing else; and when neighbours devour one another it is just with God to bring enemies upon them to devour them all. (2.) How good the effect of this judgment should be: You shall know that I am the Lord; and if, by these judgments, they learn to know him aright, that will make up the loss of all they are deprived of by these desolations. Those are happy afflictions, how grievous soever to flesh and blood, that help to introduce us into and improve us in an acquaintance with God.
21-28
Message from God to the People; Impious and Deceitful Hopes (593 BC)
神給百姓的信息；不敬虔和虛妄的指望（主前593年）
²¹ 耶和華的話臨到我說： ²² 「人子啊，你們在以色列地有這俗語是怎麼回事呢？說：日子遲延，一切異象都落了空。 ²³ 所以你要對他們說：主耶和華如此說：我必使這俗語止息，以色列中不再用這俗語。你卻要對他們說：日子臨近了，一切異象的效驗也臨近了。 ²⁴ 因為以色列家中必不再有虛假的異象和諂媚的占卜。 ²⁵ 因為我耶和華：我要說的話必定成就；不再遲延。悖逆之家啊，在你們的日子，我必說這話，並要成就。這是主耶和華說的。」 ²⁶ 耶和華的話又臨到我說： ²⁷ 「人子啊，看哪，以色列家的人說：他所見的異象是關乎許多日子以後的，他所預言的是遙遠的時候。 ²⁸ 所以你要對他們說：主耶和華如此說：我的話不再有一句遲延的，我所說的話必定成就。這是主耶和華說的。」
各樣的方法都曾被使用，要喚醒這群安逸懈怠的百姓，期待即將來到的審判，好叫他們因悔改和改革而受激勵去阻止它們。關於他們傾覆的預言既已由異象證實，又由記號說明，一切都帶著如此的證據和能力，以致人以為他們必被感動；但此處我們被告知，他們如何逃避這定罪，如何防備它，就是藉著告訴自己、又彼此告訴：這些所威脅的審判縱然最終要來，卻要許久以後才來。他們用以在安逸中支撐自己的這念頭，此處被答覆了，被顯明是虛妄而毫無根據的；在神在不同時候藉先知差給他們的兩個信息中—兩者要旨相同—先知當如此費心、費力地去解除他們的迷惑（Eze 12:21、26）。請留意：
I. 他們如何以審判將被推遲的希望來自欺。他們有一句話，在「以色列地」已成了俗語（Eze 12:22）。他們說：「日子遲延」，審判沒有在所期望的時候來到，倒似乎仍被推遲，de die in diem—「一日過一日」；因此我們可以斷定「一切異象都落了空」，因為似乎有些如此—既然毀滅至今未到，就永遠不會到；我們不再信先知了，因為我們受驚嚇多於受害。他們還有另一句話，若不能克服他們的確信，至少能冷卻他們的情感、減少他們的關切，那就是：「這異象是關乎許多日子以後的；它指的是遙遠的事件，他所預言的事雖然或許是真實的，卻非常遙遠，我們不必為此操心」（Eze 12:27）；我們可以在這些禍患來到之前，在尊榮和平安中去世。如果禍患果真如此被延期，他們本可以像希西家那樣使自己安心：「若在我的日子有太平和穩妥，豈不正好嗎？」但這是極大的錯誤，他們不過是自欺，自取毀滅；神在此對此大為不悅；因為：
1. 這是對神忍耐的惡劣濫用；祂因一時緘默，就被以為「全然和他們一樣」（Ps 50:21）。那本當引導他們悔改的神的寬容，反而使他們在罪中剛硬。他們情願以為自己的行為並「不邪惡，因為對他們的判決沒有立刻執行」；又因「日子遲延」，就斷定「異象本身落了空」。
2. 這話在他們中間的假先知那裏得了支持，這似乎從神所留意（Eze 12:24）的「虛假的異象」和「諂媚的占卜」—甚至在「以色列家中」，就是那「受了神的聖言」的—可以看出。那些因敬拜假神而自欺的人，又因信假預言而自欺，這並不奇怪；神因他們的拜偶像，公義地任憑他們陷入「強烈的迷惑」之中。
3. 這些話已成為俗語；它們被蓄意地在百姓中散布，以致每個人都在口中，不但如此，更普遍地被人附和，正如俗語通常如此—不僅古人的俗語，今人的俗語也是如此。請注意，當腐敗邪惡的言論成了俗語，這是一個國家普遍墮落的記號；撒但藉此鞏固人對神的話和神的道的偏見，也是天上之神所深惡痛絕的。以「這是常用的說法」為藉口來說壞話，是無濟於事的。
II. 他們如何被確保—他們不過是自欺，因為審判必被加速；這些褻瀆的俗語必被對付：「所以你要對他們說：日子臨近了」（Eze 12:23），又說：「我的話不再有一句遲延的」（Eze 12:28）。他們把禍患的日子推得遠遠的，反而激怒神更快將它帶到他們身上；而且當它真來到時，必更加嚴厲、更加沉重、更令他們驚訝和恐懼。他必須告訴他們：
1. 神必使那些支撐他們虛妄指望的虛假俗語和虛假預言沉默，使他們因兩者而羞愧：(1) 「我必使這俗語止息」；因為當他們發現報仇的日子已到，預言中沒有一點一畫落空，他們就必羞於「在以色列用……這俗語：日子遲延，異象落了空」。請注意，那些不肯因神的話而睜開眼睛、糾正錯誤的人，必被祂的審判所解除迷惑；因為「各人的口……必被塞住」。(2) 「必不再有虛假的異象」（Eze 12:24）。那些告訴百姓必得平安、不久就要看見禍患終結的假先知，必被事情的結局所駁倒，那時必為自己的虛張聲勢而羞愧，必藏頭縮腦，自己勒住自己的口。請注意，真理既比謬誤古老，也必比謬誤長存；它先起跑，也必先到終點。真先知的異象和預言堅立，滿有能力、滿有功效；它們頒布法則，得著信譽，而那些「虛假的異象」和「諂媚的占卜」卻失喪、被遺忘，「在以色列家中必不再有」；因為「真理偉大，必得勝」。
2. 神必確實、且很快成就祂所說的每一句話。祂是何等威嚴地說（Eze 12:25）：「我是耶和華！」「我是耶和華！」祂這榮耀的名說明祂是那位以成就話語來賜話語以實在的神；因此對那些憑信而活、所應許尚未成就的列祖，祂未以「耶和華」之名被認識（Ex 6:3）。但祂既以「耶和華」之名成就應許，也照樣以「耶和華」之名成就威脅。那麼讓他們知道，他們「所打交道的」神是偉大的耶和華，因此：(1) 祂必說話，「無論他們聽或不聽：我是耶和華，我要說話。」神必有祂的話說，任憑誰反對。神的聖言被稱為「活的」，因為當異教的假神諭早已啞口無言之時，它們仍然說話。從今直到世界的末了，必有一代又一代神的僕人，神必藉他們說話；雖然輕蔑可能加在他們身上，卻不能終止他們的事奉：「在你們的日子，悖逆之家啊！我必說這話。」即使在教會最壞的時代，神「也未嘗不給自己留下見證」，而是興起為祂說話、從祂而說話的人。「我必說這話」，必堅立的話。(2) 祂所說的話必應驗；必照其真實的意圖和意義，照其完整的範圍和程度，無誤地成就：「我必說這話，也必成就」（Eze 12:25），因為祂的心意從不改變，祂的膀臂從不縮短，無限的智慧從不被難倒。在人，說和做是兩回事；在神並非如此；在祂，dictum, factum—「說了，就成了」。在護理之工中，正如在創造之工中，「祂說有，就有」；因為祂說「要有光，就有了光*」、「要有穹蒼，就有了穹蒆*」（Nu 23:19；1Sa 15:29）。他們既說「一切異象都落了空」（Eze 12:22），神就說：「不，必有一切異象的效驗」（Eze 12:23）；它不會徒然返回，每一個記號都必由所記之事應驗。那些「看見全能者的異象」的人，所看的不是「虛妄的異象」；神以成就來「堅固祂僕人的話」。(3) 它必很快成就：「日子臨近了，你們必看見一切異象的效驗」（Eze 12:23）。經上說、經上起誓說：「不再遲延了*」（Re 10:6）；神忍耐的年日如今剛剛屆滿，祂不再拖延判決的執行。「不再遲延」（Eze 12:25）；祂容忍你們已久，卻不會永遠容忍。「在你們的日子，悖逆之家啊！」所說的話必被「成就」，你們必看見所威脅的審判，並在其中同受其害。「看哪，審判的主站在門前了。」「義人被接去脫離將來的禍患」，但這「悖逆之家」必不得如此安然被接去；不，他們必活著被倉皇驅趕，「被趕出世界」。這話被重複（Eze 12:28）：「我的話不再有一句遲延的」，審判如今必快快來到；弓拉得越久，箭射得越深。當我們把死亡和審判、天堂和地獄告訴罪人，想藉此勸他們過聖潔的生活時，雖然我們發現他們不是徹頭徹尾的不信者（他們會承認自己確實相信在來世有賞罰），他們卻把那些大真理的力量推開，使那些真理的印象失效，其方式就是把來世的事看作非常遙遠；他們告訴我們：「你所見的異象是關乎許多日子以後的，你所預言的是非常遙遠的時候；等它們近了再想也不遲。」其實我們與死亡之間不過一步，我們與可畏的永世之間不過一步；「這異象不久就要應驗，不再虛謊」，因此我們當愛惜光陰，盡快為將來的狀態作好預備；因為它雖然是將來的，卻非常臨近；而不悔改的罪人沉睡之時，他們的「沉淪也不打盹」。
英文原文
Message from God to the People; Impious and Deceitful Hopes (593 BC)
²¹ And the word of the LORD came unto me, saying,
²² Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth?
²³ Tell them therefore, Thus saith the Lord GOD; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision.
²⁴ For there shall be no more any vain vision nor flattering divination within the house of Israel.
²⁵ For I am the LORD: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord GOD.
²⁶ Again the word of the LORD came to me, saying,
²⁷ Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off.
²⁸ Therefore say unto them, Thus saith the Lord GOD; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord GOD.
Various methods had been used to awaken this secure and careless people to an expectation of the judgments coming, that they might be stirred up, by repentance and reformation, to prevent them. The prophecies of their ruin were confirmed by visions, and illustrated by signs, and all with such evidence and power that one would think they must needs be wrought upon; but here we are told how they evaded the conviction, and guarded against it, namely, by telling themselves, and one another, that though these judgments threatened should come at last yet they would not come of a long time. This suggestion, with which they bolstered themselves up in their security, is here answered, and shown to be vain and groundless, in two separate messages which God sent to them by the prophet at different times, both to the same purport; such care, such pains, must the prophet take to undeceive them, Eze 12:21,26. Observe,
I. How they flattered themselves with hopes that the judgments should be delayed. One saying they had, which had become proverbial in the land of Israel, Eze 12:22. They said, "The days are prolonged; the judgments have not come when they were expected to come, but seem to be still put off de die in diem—from day to day, and therefore we may conclude that every vision fails, because it should seem that some do, that because the destruction has not come yet it will never come; we will never trust a prophet again, for we have been more frightened than hurt." And another saying they had which, if it would not conquer their convictions, yet would cool their affections and abate their concern, and that was, "The vision is for a great while to come; it refers to events at a vast distance, and he prophesies of things which, though they may be true, are yet very far off, so that we need not trouble our heads about them (Eze 12:27); we may die in honour and peace before these troubles come." And, if indeed the troubles had been thus adjourned, they might have made themselves easy, as Hezekiah did. Is it not well if peace and truth shall be in my days? But it was a great mistake, and they did but deceive themselves into their own ruin; and God is here much displeased at it; for, 1. It was a wretched abuse of the patience of God, who, because for a time he kept silence, was thought to be altogether such a one as themselves, Ps 50:21. That forbearance of God which should have led them to repentance hardened them in sin. They were willing to think their works were not evil because sentence against them was not executed speedily; and therefore concluded the vision itself failed, because the days were prolonged. 2. It received countenance from the false prophets that were among them, as should seem from the notice God takes (Eze 12:24) of the vain visions, and flattering divinations, even within the house of Israel, to whom were committed the oracles of God. No marvel if those that deceived themselves by worshipping pretended deities deceived themselves also by crediting pretended prophecies, to which strong delusions God justly gave them up for their idolatries. 3. These sayings had become proverbial; they were industriously spread among the people, so that they had got into very one's mouth, and not only so, but were generally assented to, as proverbs usually are, not only the proverbs of the ancients, but those of the moderns too. Note, It is a token of universal degeneracy in a nation when corrupt and wicked sayings have grown proverbial; and it is an artifice of Satan by them to confirm men in their prejudices against the word and ways of God, and a great offence to the God of heaven. It will not serve for an excuse, in saying ill, to plead that it is a common saying.
II. How they are assured that they do but deceive themselves, for the judgments shall be hastened, these profane proverbs shall be confronted: Tell them, therefore, The days are at hand (Eze 12:23), and again, There shall none of my words be prolonged any more, Eze 12:28. Their putting the evil day far from them does but provoke God to bring it the sooner upon them; and it will be so much the sorer, so much the heavier, so much the more a surprise and terror to them when it does come. He must tell them,
1. That God will certainly silence the lying proverbs, and the lying prophecies, with which they buoyed up their vain hopes, and will make them ashamed of both: (1.) I will make this proverb to cease; for when they find the days of vengeance have come, and not one iota or tittle of the prediction falls to the ground, they will be ashamed to use it as a proverb in Israel, The days are prolonged, and the vision fails. Note, Those that will not have their eyes opened and their mistakes rectified, by the word of God, shall be undeceived by his judgments: for every mouth that speaks perverse things shall be stopped. (2.) There shall be no more any vain vision, Eze 12:24. The false prophets, who told the people they should have peace and should soon see an end of their troubles, shall be disproved by the event, and then shall be ashamed of their pretensions, and shall hide their heads and impose silence upon themselves. Note, As truth was older than error, so it will survive it; it got the start, and it will get the race. The true prophets' visions and predictions stand, and are in full force, power, and virtue; they give law, and receive credit, when the vain visions, and the flattering divinations, are lost and forgotten, and shall be no more in the house of Israel; for great is the truth, and will prevail.
2. That God will certainly, and very shortly, accomplish every word that he has spoken. With what majesty does he say it (Eze 12:25): I am the Lord! I am Jehovah! That glorious name of his speaks him a God giving being to his word by the performance of it, and therefore to the patriarchs, who lived by faith in a promise not yet performed, he was not known by his name Jehovah, Ex 6:3. But, as he is Jehovah in making good his promise, so he is in making good his threatenings. Let them know then that God, with whom they have to do, is the great Jehovah, and therefore, (1.) He will speak, whether they will hear or whether they will forbear: I am the Lord, I will speak. God will have his saying, whoever gainsays it. God's oracles are called lively ones, for they still speak when the pagan oracles are long ago struck dumb. There has been, and shall be, a succession of God's ministers to the end of the world, by whom he will speak; and, though contempt may be put upon them, that shall not put a period to their ministration: In your days, O rebellious house! will I say the word. Even in the worst ages of the church God left not himself without witness, but raised up men that spoke for him, that spoke from him. I will say the word, the word that shall stand. (2.) The word that he speaks shall come to pass; it shall infallibly be accomplished according to the true intent and meaning of it, and according to the full extent and compass of it: I will say the word and will perform it (Eze 12:25), for his mind is never changed, nor his arm shortened, nor is Infinite Wisdom ever nonplussed. With men saying and doing are two things, but they are not so with God; with him it is dictum, factum—said, and done. In the works of providence, as in those of creation, he speaks and it is done; for he said, Let there be light, and there was light—Let there be a firmament, and there was a firmament, Nu 23:19, 1Sa 15:29. Whereas they had said, Every vision fails (Eze 12:22), God says, "No, there shall be the effect of every vision (Eze 12:23); it shall not return void, but every sign shall be answered by the thing signified." Those that see the visions of the Almighty do not see vain visions; God confirms the word of his servants by performing it. (3.) It shall be accomplished very shortly: "The days are at hand when you shall see the effect of every vision, Eze 12:23. It is said, it is sworn, that delay shall be no longer (Re 10:6); the year of God's patience has now just expired, and he will no longer defer the execution of the sentence. It shall be no more prolonged (Eze 12:25); he has borne with you a great while, but he will not bear always. In your days, O rebellious house! shall the word that is said be performed, and you shall see the threatened judgments and share in them. Behold, the Judge stands at the door. The righteous are taken away from the evil to come, but this rebellious house shall not be so quietly taken away; no, they shall live to be hurried away, to be chased out of the world." This is repeated (Eze 12:28): "There shall none of my words be prolonged any more, but judgment shall now hasten on apace; and the longer the bow has been in the drawing the deeper shall the arrow pierce." When we tell sinners of death and judgment, heaven and hell, and think by them to persuade them to a holy life, though we do not find them downright infidels (they will own that they do believe there is a state of rewards and punishments in the other world), yet they put by the force of those great truths, and void the impressions of them, by looking upon the things of the other world as very remote; they tell us, "The vision you see is for many days to come, and you prophesy of the times that are very far off; it will be time enough to think of them when they come nearer," whereas really there is but a step between us and death, between us and an awful eternity; yet a little while and the vision shall speak and not lie, and therefore it concerns us to redeem time, and get ready with all speed for a future state; for, though it is future, it is very near, and while impenitent sinners slumber their damnation slumbers not.
神的榮耀雖然已從先知那裏升上去了，但他的話仍臨到先知，並由先知傳給百姓，所論的與在異象中所啟示的相同，就是要說明即將臨到耶路撒冷的可怕審判，城與聖殿必因此全然荒廢。在本章：一、先知藉著搬遷物件、騰出住處，要成為一個兆頭，表明迦勒底人攻取那城時，西底家怎樣在極度混亂中逃出耶路撒冷，結 12:1-16。二、先知藉著戰戰兢兢地吃喝，要成為一個兆頭，表明圍城期間城中的饑荒，以及居民的驚惶，結 12:17-20。三、神差遣信息給百姓，向他們保證這一切預言必速速應驗，並不遲延，不像他們自欺所盼望的那樣，結 12:21-28。