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英文原文
In this chapter, I. The prophet is consulted by some of the elders of Israel, Eze 20:1. II. He is instructed by his God what answer to give them. He must, 1. Signify God's displeasure against them, Eze 20:2,3. And, 2. He must show them what just cause he had for that displeasure, by giving them a history of God's grateful dealings with their fathers and their treacherous dealings with God. (1.) In Egypt, Eze 20:5-9. (2.) In the wilderness, Eze 20:10-26. (3.) In Canaan, Eze 20:27-32. 3. He must denounce the judgments of God against them, Eze 20:33-36. 4. He must tell them likewise what mercy God had in store for them, when he would bring a remnant of them to repentance, re-establish them in their own land, and set up his sanctuary among them again, Eze 20:37-44. 5. Here is another word dropped towards Jerusalem, which is explained and enlarged upon in the next chapter, Eze 20:45-49.
1-4
The Prophet Consulted by the Elders (592 BC)
先知受長老諮詢（主前592年）
¹ 第七年五月初十日，有以色列的幾個長老來求問耶和華，坐在我面前。 ² 耶和華的話臨到我說： ³ 人子啊，你要告訴以色列的長老，對他們說：主耶和華如此說：你們來求問我嗎？主耶和華說：我指著我的永生起誓，我必不讓你們求問。 ⁴ 人子啊，你要審問他們嗎？你要審問他們嗎？當使他們知道他們列祖所行可憎的事。
這裏有：1. 本章信息的緣由。我們在結18:1-32所見的那篇講章，是由他們對神狂妄的責難引發的；本篇則是由他們虛偽的求問引發。各人必照自己的行為受報。這篇預言有明確的日期，在被擄的第七年，約在以西結開始說預言之後兩年。神要他們計算被擄持續了多久，好使他們看見那些年日如何朝向拯救緩慢推進，雖然十分遲緩。以色列的幾個長老來求問耶和華，不是例行（如結8:1那些人），而是看來偶然、因特殊事故而起。他們究竟是現在被擄之人中間的長老，還是最近從耶路撒冷到巴比倫辦事的長老，不能確定；但從先知對他們所說的（結20:32）看來，他們的求問似乎是：如今他們既是巴比倫的俘虜，遠離本國，在那裏不但沒有聖殿，連敬拜神的會堂也沒有，那麼為要在他們的主人和主宰面前討好，是否可以與他們一同敬拜，像那些國度的各家那樣事奉木石呢？這事被盡可能地粉飾，正如乃縵對以利沙求情、為了禮貌要在臨門廟中叩拜那樣；但我們有理由懷疑他們的求問正朝這個方向。請注意，那些心存剛硬、竟求神允許他們繼續犯罪的人是何等可悲，何況他們正因此罪而受苦。他們來到，極其端莊、擺出敬虔的樣子坐在先知面前（結33:31）。2. 本篇信息的要旨。（1）他們必須知道神向他們發怒；他把他們決意繼續在其過犯中時還來求問他視為一種冒犯：我指著我的永生起誓，主耶和華說，我必不被你們求問（結20:3）。他們敬虔的表象既不能蒙神悅納，也對他們自己毫無益處。神不留意他們的求問，也不給他們任何滿意的答覆。請注意，虛偽地出席神的面前和神的典章，非但不能討他喜悅，反倒惹他發怒。（2）他們必須知道神向他們發怒是公義的（結20:4）：「人子啊，你要審問他們嗎？你要審問他們嗎？你是先知，總不至於像代求者那樣替他們懇求神吧；但你總會像審判官那樣為神向他們宣判吧。看哪，我已立你列國之上；你豈不向他們宣告主的判斷嗎？因此當使他們知道他們列祖所行可憎的事。」如今命令如此下達，正如從前（結16:2）他要使他們知道自己的可憎之事。雖然他們自己的可憎之事已足以證明神以最嚴厲的手段對待他們是公義的，然而使他們知道他們列祖所行可憎的事也大有益處，好叫他們看見，神如今終於把他們從作為一個民族剪除，是何等公義之舉；因為他們從起初就是這樣一個惹他發怒的百姓。
英文原文
The Prophet Consulted by the Elders (592 BC)
¹ And it came to pass in the seventh year, in the fifth month, the tenth day of the month, that certain of the elders of Israel came to enquire of the LORD, and sat before me.
² Then came the word of the LORD unto me, saying,
³ Son of man, speak unto the elders of Israel, and say unto them, Thus saith the Lord GOD; Are ye come to enquire of me? As I live, saith the Lord GOD, I will not be enquired of by you.
⁴ Wilt thou judge them, son of man, wilt thou judge them? cause them to know the abominations of their fathers:
Here is, 1. The occasion of the message which we have in this chapter. That sermon which we had Eze 18:1-32 was occasioned by their presumptuous reflections upon God; this was occasioned by their hypocritical enquiries after him. Each shall have his own. This prophecy is exactly dated, in the seventh year of the captivity, about two years after Ezekiel began to prophesy. God would have them to keep account how long their captivity lasted, that they might see how the years went on towards their deliverance, though very slowly. Certain of the elders of Israel came to enquire of the Lord, not statedly (as those Eze 8:1), but, as it should seem, occasionally, and upon a particular emergency. Whether they were of those that were now in captivity, or elders lately come from Jerusalem upon business to Babylon, is not certain; but, by what the prophet says to them (Eze 20:32), it should seem, their enquiry was whether now that they were captives in Babylon, at a distance from their own country, where they had not only no temple, but no synagogue, for the worship of God, it was not lawful for them, that they might ingratiate themselves with their lords and masters, to join with them in their worship and do as the families of these countries do, that serve wood and stone. This matter was palliated as well as it would bear, like Naaman's pleading with Elisha for leave to bow in the house of Rimmon, in compliment to the king; but we have reason to suspect that their enquiry drove at this. Note, Those hearts are wretchedly hardened which ask God leave to go on in sin, and that when they are suffering for it. They came and sat very demurely and with a show of devotion before the prophet, Eze 33:31. 2. The purport of this message. (1.) They must be made to know that God is angry with them; he takes it as an affront that they come to enquire of him when they are resolved to go on still in their trespasses: As I live, saith the Lord God, I will not be enquired of by you, Eze 20:3. Their shows of devotion shall be neither acceptable to God nor advantageous to themselves. God will not take notice of their enquiries, nor give them any satisfactory answers. Note, A hypocritical attendance on God and his ordinances is so far from being pleasing to him that it is provoking. (2.) They must be made to know that God is justly angry with them (Eze 20:4): "Wilt thou judge them, son of man, wilt thou judge them? Thou art a prophet, surely thou wilt not plead for them, as an intercessor with God; but surely thou wilt pass sentence on them as a judge for God. See, I have set thee over the nation; wilt thou not declare to them the judgments of the Lord? Cause them therefore to know the abominations of their fathers." So the orders run now, as before (Eze 16:2) he must cause them to know their own abominations. Though their own abominations were sufficient to justify God in the severest of his proceedings against them, yet it would be of use for them to know the abominations of their fathers, that they might see what a righteous thing it was with God now at last to cut them off from being a people, who from the first were such a provoking people.
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God's Gracious Dealings with Israel (592 BC)
神對以色列恩慈的對待（主前592年）
⁵ 對他們說：主耶和華如此說：當我揀選以色列、向雅各家起誓的時候，我在埃及地使他們認識我；我向他們起誓說：我是耶和華你們的神。 ⁶ 那日我向他們起誓，必將他們從埃及地領出來，到我所為他們察看的流奶與蜜之地，那地在萬國中是有榮耀的。 ⁷ 我對他們說：你們各人當拋棄眼中所喜愛可憎之物，不可因埃及的偶像玷污自己。我是耶和華你們的神。 ⁸ 他們卻背叛我，不肯聽從我；他們沒有各人拋棄眼中所喜愛可憎之物，也沒有離棄埃及的偶像。我就說：我要將我的烈怒傾倒在他們身上，在埃及地中間向他們成就我的怒氣。 ⁹ 我卻為我名的緣故行事，免得我的名在他們所住的列國眼前被褻瀆；我在那些國眼前使他們認識我，就是領他們出埃及地。
以色列民忘恩與背叛的歷史，此處從他們的開端就開始記述；人類背棄造物主的歷史也是如此。我們剛讀到我們始祖被造的記載，就立刻遇見他們背叛的記載；照樣我們在此看見以色列也是如此——這百姓被設計要代表全人類，無論在他們對神的對待上，或神對他們的對待上。此處有：
一、神對在埃及——在那裏他們是法老的奴僕——之以色列的律法恩慈的旨意。當說出來、當寫下來，歸於白白恩典不朽的榮耀：那時那裏，1. 他揀選以色列作他自己特別的子民，雖然他們的處境壞、品格更壞，好使他可以得着修補兩者的榮耀。他所以揀選他們，是因為他們是雅各家的後裔——那與神較力之人的後裔，為要向他們列祖起誓所應許的（申7:7,8）。2. 他藉他的名耶和華（一個新名，出6:3）使自己被他們認識——那時他們因服役幾乎失去了他向其列祖所顯的名全能的神的認識。請注意，正如我們福氣的根基在於神揀選我們，所以邁向它的第一步在於神使我們認識他。無論我們在何等遠的距離、在何等的困苦中，那位甚至在埃及地使以色列認識他的，也能尋見我們，並以他恩惠的啟示和彰顯跟隨我們。3. 他把自己作為他們立約的神交託給他們：我向他們起誓——說出來，並以誓言確認。「我是耶和華你們的神，你們當向他進貢，並當從他並在他裏面指望你們的福氣。」4. 他應許領他們出埃及；並成就了所應許的。他向他們起誓，就是他必拯救他們；他們既極不配，拯救又極不可能，所以應許以誓言堅固是合宜的。或者，他舉手，就是他伸出他全能的權力來作成；他以伸出來的膀臂作成（詩136:12）。5. 他保證必使他們取得迦南地。他所以領他們出埃及，為要領他們進入他為他們所察看的地——第二個伊甸園，那地在萬國中是有榮耀的。他如此發現它——氣候溫和、土壤肥沃、地勢宜人、樣樣合宜（申8:7,11:12）；或無論如何，他如此使它——藉着在其中設立他的聖所。
二、他給他們合理誡命，以及當時他與他們立約的容易條件。他既告訴他們可從他期望甚麼，接著就告訴他們他所期望於他們的全部；不過如此（結20:7）：「你們各人當拋棄他用來敬拜的形像——那是他所敬愛的，卻應當是他眼中可憎之物。當憎惡它們，把它們從眼前除掉，不可因埃及的偶像玷污自己。」這些，看來他們許多人很喜愛；金牛犢就是其中之一。他們既從埃及的奴役中得釋放，就當離棄埃及的拜偶像，這是公義的、也是合理的期望，特別是當神領他們出來時在埃及的神身上施行審判（民33:4），藉此顯明自己在他們以上。無論他們可能對別的偶像有何傾心，人會以為他們對埃及的神應當有根深蒂固的厭惡，因埃及之故——那地於他們曾是奴役之家。然而看來他們需要這警告，且這警告有正當理由為後盾：我是耶和華你們的神，既不需助手，也不容對手。
三、他們對這些誡命不合理的不順從，神本可公義地在他們剛被組成一個民族之時就剪除他們（結20:8）：他們背叛神——不僅拒絕順從他特定的命令，更擺脫效忠，實際上告訴他們可以自由敬拜所願意的任何神。甚至當神下來拯救他們、為此差遣摩西之時，他們仍不肯離棄埃及的偶像——這或許使他們如此深情地論到埃及的蔥蒜（民11:5），因為埃及人除了別的之外也敬拜蔥。埃及的一切災禍竟不能醫治他們對埃及偶像的喜愛，這實在奇怪。為此神說他要將烈怒傾倒在他們身上，甚至當他們還在埃及地中間之時。他公義地可以說：「讓他們與埃及人同死。」這就放大了神恩典的豐富，他樂意甚至看見他們成熟到可以毀滅之時，仍為他們成就如此大的拯救。摩西告訴他們：不是因你的義（申9:4,5），實在恰當。
四、神不顧這一切仍為他們所行的奇妙拯救。雖然他們在恩典正在賜下之時便喪失了恩惠，當神要醫治他們之時其罪孽被發現（何7:1），憐憫仍向審判誇勝，神純粹為自己名的緣故作了他所定意作的（結20:9）。當我們裏面沒有甚麼可以為他的恩惠提供理由時，他自己為自己提供理由。當神命定摩西公開對法老說：以色列是我的兒子、我的長子，容他去事奉我之時，神在外邦人眼前使他們認識他。如今他若任憑他們因其惡行按所當得的滅亡，埃及人就要因此非議他，他的名就要被褻瀆——這名當被尊為聖，也必如此。請注意，教會即使敗壞之時仍得保全，因為神必保全自己的尊榮。
英文原文
God's Gracious Dealings with Israel (592 BC)
⁵ And say unto them, Thus saith the Lord GOD; In the day when I chose Israel, and lifted up mine hand unto the seed of the house of Jacob, and made myself known unto them in the land of Egypt, when I lifted up mine hand unto them, saying, I am the LORD your God;
⁶ In the day that I lifted up mine hand unto them, to bring them forth of the land of Egypt into a land that I had espied for them, flowing with milk and honey, which is the glory of all lands:
⁷ Then said I unto them, Cast ye away every man the abominations of his eyes, and defile not yourselves with the idols of Egypt: I am the LORD your God.
⁸ But they rebelled against me, and would not hearken unto me: they did not every man cast away the abominations of their eyes, neither did they forsake the idols of Egypt: then I said, I will pour out my fury upon them, to accomplish my anger against them in the midst of the land of Egypt.
⁹ But I wrought for my name's sake, that it should not be polluted before the heathen, among whom they were, in whose sight I made myself known unto them, in bringing them forth out of the land of Egypt.
The history of the ingratitude and rebellion of the people of Israel here begins as early as their beginning; so does the history of man's apostasy from his Maker. No sooner have we read the story of our first parents' creation than we immediately meet with that of their rebellion; so we see here it was with Israel, a people designed to represent the body of mankind both in their dealings with God and in his with them. Here is,
I. The gracious purposes of God's law concerning Israel in Egypt, where they were bond-slaves to Pharaoh. Be it spoken, be it written, to the immortal honour of free grace, that then and there, 1. He chose Israel to be a peculiar people to himself, though their condition was bad and their character worse, that he might have the honour of mending both. He therefore chose them, because they were the seed of the house of Jacob, the posterity of that prince with God, that he might keep the oath which he had sworn unto their fathers, De 7:7,8. 2. He made himself known to them by his name Jehovah (a new name, Ex 6:3), when by reason of their servitude they had almost lost the knowledge of that name by which he was known to their fathers, God Almighty. Note, As the foundation of our blessedness is laid in God's choosing us, so the first step towards it is God's making himself known to us. And whatever distance we are at, whatever distress we are in, he that made himself known to Israel even in the land of Egypt can find us out, and follow us with the gracious discoveries and manifestations of his favour. 3. He made over himself to them as their God in covenant: I lifted up my hand unto them, saying it, and confirming it with an oath. "I am the Lord your God, to whom you are to pay your homage, and from whom and in whom you are to expect your bliss." 4. He promised to bring them out of Egypt; and made good what he promised. He lifted up his hand, that is, he swore unto them, that he would deliver them; and, they being very unworthy, and their deliverance very unlikely, it was requisite that the promise of it should be confirmed by an oath. Or, He lifted up his hand, that is, he put forth his almighty power to do it; he did it with an outstretched arm, Ps 136:12. 5. He assured them that he would put them in possession of the land of Canaan. He therefore brought them out of Egypt, that he might bring them into a land that he had spied out for them, a second garden of Eden, which was the glory of all lands. So he found it, the climate being temperate, the soil fruitful, the situation pleasant, and every thing agreeable (De 8:7,11:12); or, however this might be, so he made it, by setting up his sanctuary in it.
II. The reasonable commands he gave them, and the easy conditions of his covenant with them at that time. Having told them what they might expect from him, he next tells them what was all he expected from them; it was no more than this (Eze 20:7): "Cast you away every man his images that he uses for worship, that are the adorations, but should be the abominations, of his eyes. Let him abominate them, and put them out of his sight, and defile not yourselves with the idols of Egypt." Of these, it seems, many of them were fond; the golden calf was one of them. It was just, and what might reasonably be expected, that, being delivered from the Egyptian slavery, they should quit the Egyptian idolatry, especially when God, at bringing them out, executed judgment upon the gods of Egypt (Nu 33:4) and thereby showed himself above them. And, whatever other idols they might have an inclination to, one would think they should have had a rooted aversion to the gods of Egypt for Egypt's sake, which had been to them a house of bondage. Yet, it seems, they needed this caution, and it is backed with a good reason: I am the Lord your God, who neither need an assistant nor will admit a rival.
III. Their unreasonable disobedience to these commands, for which God might justly have cut them off as soon as ever they were formed into a people (Eze 20:8): They rebelled against God, not only refused to comply with his particular precepts, but shook off their allegiance, and in effect told him that they should be at liberty to worship what god they pleased. And even then when God came down to deliver them, and sent Moses for that purpose, yet they would not forsake the idols of Egypt, which perhaps made them speak so affectionately of the onions of Egypt (Nu 11:5), for among other things the Egyptians worshipped an onion. It was strange that all the plagues of Egypt would not prevail to cure them of their affection to the idols of Egypt. For this God said he would pour out his fury upon them, even while they were yet in the midst of the land of Egypt. Justly might he have said, "Let them die with the Egyptians." This magnifies the riches of God's goodness, that he was pleased to work so great a salvation for them even when he saw them ripe for ruin. Well might Moses tell them, It is not for your righteousness, De 9:4,5.
IV. The wonderful deliverance which God wrought for them, notwithstanding. Though they forfeited the favour while it was in the bestowing, and when God would have healed them when their iniquity was discovered (Ho 7:1), yet mercy rejoiced against judgment, and God did what he designed purely for his own name's sake, Eze 20:9. When nothing in us will furnish him with a reason for his favours he furnishes himself with one. God made himself known to them in the sight of the heathen when he ordered Moses publicly to say to Pharaoh, Israel is my son, my first-born, let them go, that they may serve me. Now, if he had left them to perish for their wickedness as they deserved, the Egyptians would have reflected upon him for it, and his name would have been polluted, which ought to be sanctified and shall be so. Note, The church is secured, even when it is corrupt, because God will secure his own honour.
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The Privileges and Sins of Israel (592 BC)
以色列的特權與罪惡（主前592年）
¹⁰ 所以我使他們出埃及地，領他們到曠野。 ¹¹ 又將我的律例賜給他們，將我的典章指示他們；人若遵行就必因此活著。 ¹² 又將我的安息日賜給他們，好在我與他們中間為證據，使他們知道我耶和華是叫他們成為聖的。 ¹³ 以色列家卻在曠野背叛我，不順從我的律例，厭棄我的典章—人若遵行就必因此活著—大大干犯我的安息日。我就說：我要在曠野將我的烈怒傾倒在他們身上，滅絕他們。 ¹⁴ 我卻為我名的緣故行事，免得我的名在他們所住的列國人眼前被褻瀆；我領他們出埃及地是在他們眼前。 ¹⁵ 我在曠野起誓，必不將他們領到我賜給他們的流奶與蜜之地，那地是萬國中榮美的。 ¹⁶ 因為他們厭棄我的典章，不順從我的律例，干犯我的安息日，他們的心隨從自己的偶像。 ¹⁷ 雖然如此，我的眼仍顧惜他們，不毀滅他們，不在曠野將他們滅盡。 ¹⁸ 我在曠野對他們的兒女說：不要遵行你們父親的律例，不要謹守他們的惡規，也不要被他們的偶像玷污。 ¹⁹ 我是耶和華你們的神；你們要順從我的律例，謹守遵行我的典章。 ²⁰ 且以我的安息日為聖；這日在我與你們中間為證據，使你們知道我是耶和華你們的神。 ²¹ 然而他們的兒女背叛了我；他們不順從我的律例，也不謹守遵行我的典章—人若遵行就必因此活著—干犯我的安息日。我就說：我要將我的烈怒傾倒在他們身上，在曠野向他們成就我的怒氣。 ²² 雖然如此，我卻為我名的緣故縮手沒有這樣行，免得我的名在我領他們出埃及地的列國人眼前被褻瀆。 ²³ 我在曠野起誓，必將他們分散在列國，四散在列邦。 ²⁴ 因為他們沒有遵行我的典章，厭棄我的律例，干犯我的安息日，他們的眼目卻仰望他們父親的偶像。 ²⁵ 我也任他們遵行不美的律例，謹守不能使人活著的惡規。 ²⁶ 因他們將一切初開的胎獻給偶像為祭，我就任憑他們在獻祭的事上玷污自己，好使他們淒涼，使他們知道我是耶和華。
以色列的罪惡（他們藉以毀滅自己）與神的憐憫（祂藉以拯救他們、使他們得福）之間的爭戰歷史在此延續。這些經文中所記述的爭戰事例，涉及神與他們在曠野中所發生的事，在那些事中神榮耀了自己，他們卻羞辱了自己。以色列在曠野的歷史在新約中（1Co 10:1-33、Heb 3:1-19）被引用，舊約中也常常引用，作為對我們基督徒的警戒；因此我們與這些經文特別有關。請留意：
I. 神為他們所行的大事，祂以此提醒他們，並非吝惜祂的恩惠，而是要顯明他們是何等忘恩負義。我們說：你若說一個人忘恩負義，再沒有比這更壞的話可說了。這是極大的恩惠：1. 神「領他們出埃及」（Eze 20:10），雖然如接下來所說，祂「領他們到曠野」，而不是立刻進入迦南。在曠野得自由，勝過在豐盛之地作奴僕；在孤獨中享受神和自己，勝過在人群中失去兩者；然而他們中間有許人如此卑賤奴性，竟不明白這一點，反而在遇到荒野的艱難時，巴不得自己還在埃及。2. 祂在西奈山賜給他們律法（Eze 20:11），不僅指示他們何為善惡，更以祂的權柄約束他們遠離惡、歸向善。祂「將祂的律例賜給他們」，這是何等寶貴的禮物。「摩西將律法傳給我們，作為雅各會眾的產業」（De 33:4）。神「使他們知道祂的典章」，不僅為他們制定律法，更向他們顯明這些律法的合理和公正，顯明它們是按著何等的智慧制定的。祂所賜的律法，他們受鼓勵去遵守和順從；因為「人若遵行就必因此活著」；遵守神的誡命中有豐盛的安慰和極大的賞賜。基督說：「你若要進入生命」，享受生命，「就當遵守誡命。」雖然那些最嚴守順服的人，就其本身而言是無用的僕人，因他們不過行了當盡的本分，然而這卻得了豐富的報答：「這樣行，你就必活著。」亞蘭文譯本說：「他必在其中得享永生。」保羅引用此處（Ga 3:12）以證明「律法原不本乎信」，而是在完全順服的條件下提出生命；我們卻不能做到，因此必須求助於福音的恩典，否則我們都必滅亡。3. 祂恢復了安息日的古老制度，這在他們於埃及為奴時已經失傳和被遺忘，因為在那裏的督工絕不允許他們七日中休息一日。在曠野裏，誠然每一天都是安息之日；因為那些吃嗎哪、衣服不會穿舊的人，有何需要勞碌呢？但七日中必須有一日為聖安息（Eze 20:12）：「我又將我的安息日賜給他們，好在我與他們中間為證據」（安息日的設立是神向他們施恩的證據，他們的遵守是對祂尊敬的證據），「使他們知道我耶和華是叫他們成為聖的。」藉此神表明祂已將他們從世人中分別出來，計劃將他們塑造為自己特有的子民；藉著他們在安息日莊嚴聚會中事奉神，他們在認識神、在實際經歷祂使人成聖之恩的大能和喜樂上不斷長進。請注意：(1) 安息日是特權，當如此看待；教會承認這是極大的恩惠，在與本章平行、似乎與本章有關的那一章中（Ne 9:14）：「你使他們知道你的聖安息日。」(2) 安息日是證據；當人留心守安息日為聖時，這證明他們有宗教意識，並且他們與神之間有某種良好的交往。(3) 安息日若被正確守為聖，是我們成聖的途徑；我們若盡當日的本分，就必在安慰中發現「是耶和華使我們成為聖的」，使我們成為聖潔（即真正快樂）的人，並預備我們將來得著快樂（即完全聖潔）。
II. 他們對神不順從、不孝敬的行為，憑此祂本可以在他們一進入約中就將他們逐出約外（Eze 20:13）：「以色列家卻在曠野背叛我。」他們在那裏領受了神如此多的憐憫，如此依賴祂，並且正在前往迦南的路上，卻在那裏屢次公開背叛那帶領他們、餵養他們的神。他們不僅不「順從神的律例」，更「厭棄祂的典章」，以為不值得遵守；不但沒有守安息日為聖，反而干犯了它們，大大干犯了它們；有人撿柴，有人在這日出去收嗎哪。於是神有時幾乎要將他們剪除；祂不止一次說要「在曠野滅絕他們」。但摩西代求，神自己的憐憫更有力地代求，而最重要的是對自己榮耀的顧念，「免得祂的名在外邦人中被褻瀆」（Eze 20:14），免得埃及人說祂心懷惡意帶他們到此，或說祂不能帶他們更遠，或說祂根本沒有如傳聞所說的那樣美好的土地可帶他們去（Ex 32:12、Nu 14:13等）。請注意，神施憐憫最強有力的理由，都是從祂自己的榮耀中取得的。
III. 神決定在曠野剪除他們那一代。那位為他們「舉手」起誓的（Eze 20:6），如今「舉手」反對他們；那位以起誓確認帶他們出埃及之應許的，如今以起誓確認不帶他們進迦南的威脅（Eze 20:15-16）：「我在曠野起誓」說：「我指著我的永生起誓，這些試探我這十次的人斷不得看見我向他們祖宗起誓應許之地」（Nu 14:22-23、Ps 95:11）。他們因輕看神的律法，特別是祂的安息日，在自己門上橫了一根閂；而他們不順從神、忽略祂所設立之制度的根本原因，是對埃及諸神暗中的愛慕：「他們的心隨從自己的偶像。」請注意，人心向著世界和肉體、向著金錢和肚腹（這兩大神靈性偶像的對象）的傾向，是一切不順從神律法的苦根。隨從那些偶像的心，必厭棄神的典章。
IV. 保留一個可以在新的試驗中被接納的餘種，以及給那餘種的指示（Eze 20:17）。雖然他們如此該當毀滅，也已被定意毀滅，但「我的眼仍顧惜他們」。祂看著他們時就憐憫他們，沒有「將他們滅盡」，而是暫緩執行，直到新一代長成。請注意，神至今尚未「將我們滅盡」，完全是因祂的憐憫。這新一代受了良好的教育。摩西在申命記中重申並強調了賜給出埃及之人的律法，使他們的兒女在進入迦南時耳中彷彿重新聽到這些律法（Eze 20:18）：「我在曠野對他們的兒女說」，在摩押平原說：「順從你們神的律例，不要遵行你們父親的律例；不要模仿他們迷信的做法，不要保留他們愚昧邪惡的習俗；除掉他們虛妄的行為，那些行為除了『是從你們祖宗傳統領受的』之外（1Pe 1:18），沒有別的話可說。不要被他們的偶像玷污，因為你們看見偶像使自己在神眼中成為何等可憎。卻要謹守我的典章，以我的安息日為聖」（Eze 20:19-20）。請注意，若父母疏忽，沒有如他們所當行的給兒女好的教訓，兒女長大後就當更加仔細勤奮地研讀神的話來彌補這缺失；父母的壞榜樣當被兒女用作警戒，而不是效法的對象。
V. 下一代也背叛神，藉此他們也使自己落在神的烈怒之下（Eze 20:21）：「他們的兒女也背叛了我。」關於父親背叛所說的，此處也照樣說到兒女，因為他們是作惡的種類。摩西告訴他們：「我知道你們的背叛和你們硬著頸項」（De 31:27）。「你們從我認識你們的那日起，常常背叛耶和華」（De 9:24）。他們「不順從我的律例」（Eze 20:21）；不但如此，他們「厭棄我的律例」（Eze 20:24）。不順從神律例的人就是厭棄律例，表明他們對律例和設立律法者有輕蔑的看法。他們像他們的父親一樣干犯了「神的安息日」。請注意，褻瀆安息日是一切不敬虔的入口；凡玷污聖日的人，甚麼都不會保持純潔。論到父親說（Eze 20:16）他們的「心隨從偶像」；他們拜偶像是因為他們對偶像有感情。論到兒女說（Eze 20:24）他們的「眼目仰望他們父親的偶像」；他們變得不信神，對任何神明都沒有感情，只是因為是父親的偶像、就在眼前所以拜它們。他們習慣了它們；他們若一定要有神，就要看得見的、能自己管理的。加重他們不順從神律法之罪的是，他們「若遵行，就必在其中活著」（Eze 20:21），本可成為一個繁榮幸福的民族。請注意，那些違背本分的人就是違背自己的利益；他們不肯順從，不肯到基督那裏得生命（Joh 5:40）。因此，那些不肯在順服中生活和興旺的人，必在不順服中死亡和滅亡，這是公義的。那一代背叛和傾向拜偶像的大事例，就是「什亭的罪」，正如他們父親的大事例是「金牛犢」。那時「耶和華的怒氣向以色列發作」（Nu 25:3）。那時耶和華會眾中有了瘟疫，若非非尼哈的熱心及時止住，瘟疫必將他們全部剪除；然而他們在約書亞的時代仍承認：「直到今日我們仍未從那罪中得潔淨」（Jos 22:17、Ps 106:29）。那時神說祂要「將祂的烈怒傾倒在他們身上」（Eze 20:21），那時祂在他們第二次即將進入迦南時「在曠野向他們起誓」，說「必將他們分散在列邦中」。這正是摩西在臨別之歌中對他們所說的（De 32:20）。因為他們「以別神激動神的嫉妒」，祂就說：「我要向他們掩面」；又（Eze 20:26-27）祂說：「我必將他們分散到角落，若不是我懼怕仇敵的憤恨」，這解釋了此處（Eze 20:21-22）：「我說我要將我的烈怒傾倒在他們身上，但我卻為我名的緣故縮了手。」請注意，當有形教會的腐敗如此嚴重、如此惹人發怒，以致我們有理由擔心它將被徹底剷除時，我們仍可滿懷安慰地確信：神必保衛自己的尊榮，成就祂的旨意—只要世界還存留，祂在其中必有自己的教會。
VI. 神因他們背叛而加在他們身上的審判。他們不肯留意神藉以指示他們本分的律例和典章，反厭棄它們，因此神「任他們遵行不美的律例」、「不能使人活著的惡規」（Eze 20:25）。藉此我們可以理解神在他們在曠野時懲罰他們的幾種方式—臨到他們的瘟疫、火蛇等等—這些仿照他們所違背的律法，被稱為「典章」，因為是由神的公義所施行的，又被稱為「律例」，因為祂對此下了命令，有時命令荒涼，正如祂曾命令拯救；祂命定以色列的瘟疫，正如祂曾命定埃及的災禍。當神說「我必頃刻之間將他們滅盡」（Nu 16:21），當祂說「將百姓中的首領取來，對著日頭懸掛」（Nu 25:4），當祂以咒詛威脅他們並強迫他們對每一條咒詛說「阿們」（De 27-28），那時祂就給了他們「不能使人活著的」典章。所暗示的比所表達的更多：這些是叫人死的典章。那些不肯受律法誡命約束的人，必受律法判決的約束；因為神的話無論如何必「抓住」人（Zec 1:6）。屬靈的審判是最可怕的；神就用這些來懲罰他們。外邦人在敬拜偶像時所遵行的律例和典章是不美的，行這些的不能活著；神就任憑他們去行這些。祂使他們的罪成為他們的刑罰，任憑他們存「邪僻的心」，正如祂待外邦拜偶像者一樣（Ro 1:24, 26），任憑他們「存著邪僻的心」（Ps 81:12），藉著任憑他們去行那些違反自然之光和自然律法的迷信習俗來懲罰他們違反成文律法的迷信習俗；祂任憑他們自行其是，犯最污穢的偶像崇拜，如敬拜巴力毗珥（祂「在他們自己的祭物中玷污了他們」，即任憑他們玷污自己，Eze 20:26），以及最野蠻的偶像崇拜，如敬拜摩洛—當他們使自己的兒女，特別是長子（神對此有特別的主權：「你的長子要歸給我」）「經火」獻為祭給他們的偶像時；這樣祂可以「使他們淒涼」，不僅是祂可以公義地如此行，更是要藉他們自己的手如此行；因為這必大大削弱他們的家庭，減損他們國家的榮耀和力量。請注意，神有時使罪成為罪本身的刑罰，而祂並不是罪的創造者；要使人痛苦，不需要別的，只要任憑他們隨自己卑賤的情慾和私慾而行。任憑他們隨自己的計謀，他們必毀滅自己，使自己荒涼。這樣神使他們知道祂是耶和華，祂是公義的神；當他們看見自己的任意妄為如何促成自己的荒涼時，他們自己必被迫承認。請注意，那些不肯承認神為主、為治理者的人，到了為時已晚之時，必被迫承認祂為主、為審判者。
英文原文
The Privileges and Sins of Israel (592 BC)
¹⁰ Wherefore I caused them to go forth out of the land of Egypt, and brought them into the wilderness.
¹¹ And I gave them my statutes, and shewed them my judgments, which if a man do, he shall even live in them.
¹² Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the LORD that sanctify them.
¹³ But the house of Israel rebelled against me in the wilderness: they walked not in my statutes, and they despised my judgments, which if a man do, he shall even live in them; and my sabbaths they greatly polluted: then I said, I would pour out my fury upon them in the wilderness, to consume them.
¹⁴ But I wrought for my name's sake, that it should not be polluted before the heathen, in whose sight I brought them out.
¹⁵ Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands;
¹⁶ Because they despised my judgments, and walked not in my statutes, but polluted my sabbaths: for their heart went after their idols.
¹⁷ Nevertheless mine eye spared them from destroying them, neither did I make an end of them in the wilderness.
¹⁸ But I said unto their children in the wilderness, Walk ye not in the statutes of your fathers, neither observe their judgments, nor defile yourselves with their idols:
¹⁹ I am the LORD your God; walk in my statutes, and keep my judgments, and do them;
²⁰ And hallow my sabbaths; and they shall be a sign between me and you, that ye may know that I am the LORD your God.
²¹ Notwithstanding the children rebelled against me: they walked not in my statutes, neither kept my judgments to do them, which if a man do, he shall even live in them; they polluted my sabbaths: then I said, I would pour out my fury upon them, to accomplish my anger against them in the wilderness.
²² Nevertheless I withdrew mine hand, and wrought for my name's sake, that it should not be polluted in the sight of the heathen, in whose sight I brought them forth.
²³ I lifted up mine hand unto them also in the wilderness, that I would scatter them among the heathen, and disperse them through the countries;
²⁴ Because they had not executed my judgments, but had despised my statutes, and had polluted my sabbaths, and their eyes were after their fathers' idols.
²⁵ Wherefore I gave them also statutes that were not good, and judgments whereby they should not live;
²⁶ And I polluted them in their own gifts, in that they caused to pass through the fire all that openeth the womb, that I might make them desolate, to the end that they might know that I am the LORD.
The history of the struggle between the sins of Israel, by which they endeavoured to ruin themselves, and the mercies of God, by which he endeavoured to save them and make them happy, is here continued: and the instances of that struggle in these verses have reference to what passed between God and them in the wilderness, in which God honoured himself and they shamed themselves. The story of Israel in the wilderness is referred to in the New Testament (1Co 10:1-33, Heb 3:1-19), as well as often in the Old, for warning to us Christians; and therefore we are particularly concerned in these verses. Observe,
I. The great things God did for them, which he puts them in mind of, not as grudging them his favours, but to show how ungrateful they had been. And we say, If you call a man ungrateful, you can call him no worse. It was a great favour, 1. That God brought them forth out of Egypt (Eze 20:10), though, as it follows, he brought them into the wilderness and not into Canaan immediately. It is better to be at liberty in a wilderness than bond-slaves in a land of plenty, to enjoy God and ourselves in solitude than to lose both in a crowd; yet there were many of them who had such base servile spirits as not to understand this, but, when they met with the difficulties of a desert, wished themselves in Egypt again. 2. That he gave them the law upon Mount Sinai (Eze 20:11), not only instructed them concerning good and evil, but by his authority bound them from the evil and to the good. He gave them his statutes, and a valuable gift it was. Moses commanded them a law that was the inheritance of the congregation of Israel, De 33:4. God made them to know his judgments, not only enacted laws for them, but showed them the reasonableness and equity of those laws, with what judgment they were formed. The laws he gave them they were encouraged to observe and obey; for, if a man do them, he shall even live in them; in keeping God's commandments there is abundance of comfort and a great reward. Christ says, If thou wilt into enter life, and enjoy it, keep the commandments. Though those who are the most strict in their obedience are thus far unprofitable servants that they do no more than is their duty to do, yet it is thus richly recompensed: This do, and thou shalt live. The Chaldee says, He shall live an eternal life in them. St. Paul quotes this (Ga 3:12) to show that the law is not of faith, but proposes life upon condition of perfect obedience, which we are not capable of rendering, and therefore must have recourse to the grace of the gospel, without which we are all undone. 3. That he revived the ancient institution of the sabbath day, which was lost and forgotten while they were bond-slaves in Egypt; for their task-masters there would by no means allow them to rest one day in seven. In the wilderness indeed every day was a day of rest; for what need had those to labour who lived upon manna, and whose raiment waxed not old? But one day in seven must be a holy rest (Eze 20:12): I gave them my sabbaths to be a sign between me and them (the institution of the sabbath was a sign of God's good-will to them, and their observance of it a sign of their regard to him), that they might know that I am the Lord that sanctify them. By this God made it to appear that he had distinguished them from the rest of the world, and designed to model them for a peculiar people to himself; and by their attendance on God in solemn assemblies on sabbath days they were made to increase in the knowledge of God, in an experimental knowledge of the powers and pleasures of his sanctifying grace. Note, (1.) Sabbaths are privileges, and are so to be accounted; the church acknowledges as a great favour, in that chapter which is parallel to this and seems to have a reference to this (Ne 9:14), Thou madest known unto them thy holy sabbaths. (2.) Sabbaths are signs; it is a sign that men have a sense of religion, and that there is some good correspondence between them and God, when they make conscience of keeping holy and sabbath day. (3.) Sabbaths, if duly sanctified, are the means of our sanctification; if we do the duty of the day, we shall find, to our comfort, it is the Lord that sanctifies us, makes us holy (that is, truly happy) here, and prepares us to be happy (that is, perfectly holy) hereafter.
II. Their disobedient undutiful conduct towards God, for which he might justly have thrown them out of covenant as soon as he had taken them into covenant (Eze 20:13): They rebelled in the wilderness. There where they received so much mercy from God, and had such a dependence upon him, and were in their way to Canaan, yet there they broke out in many open rebellions against the God that led them and fed them. They did not only not walk in God's statutes, but they despised his judgments as not worth observing; instead of sanctifying the sabbaths, they polluted them, greatly polluted them; one gathered sticks, many went out to gather manna on this day. Hereupon God was ready sometimes to cut them off; he said, more than once, that he would consume them in the wilderness. But Moses interceded, so did God's own mercy more powerfully, and most of all a concern for his own glory, that his name might not be polluted and profaned among the heathen (Eze 20:14), that the Egyptians might not say that for mischief he brought them thus far, or that he was not able to bring them any further, or that he had no such good land as was talked of to bring them to, Ex 32:12, Nu 14:13, etc. Note, God's strongest reasons for his sparing mercy are those which are fetched from his own glory.
III. God's determination to cut off that generation of them in the wilderness. He who lifted up his hand for them (Eze 20:6) now lifted up his hand against them; he who by an oath confirmed his promise to bring them out of Egypt now by an oath confirmed his threatenings that he would not bring them into Canaan (Eze 20:15,16): I lifted up my hand unto them, saying, As truly as I live, these men who have tempted me these ten times shall never see the land which I swore unto their fathers, Nu 14:22,23, Ps 95:11. By their contempt of God's laws, and particularly of his sabbaths, they put a bar in their own door; and that which was at the bottom of their disobedience to God, and their neglect of his institutions, was a secret affection to the gods of Egypt: Their heart went after their idols. Note, The bias of the mind towards the world and the flesh, the money and the belly (those two great objects of spiritual idolatry), is the root of bitterness from which springs all disobedience to the divine law. The heart that goes after those idols despises God's judgments.
IV. The reservation of a seed that should be admitted upon a new trial, and the instructions given to that seed, Eze 20:17. Though they thus deserved ruin, and were doomed to it, yet my eye spared them. When he looked upon them he had compassion on them, and did not make an end of them, but reprieved them till a new generation was reared. Note, It is owing purely to the mercy of God that he has not long ago made an end of us. This new generation is well educated. Moses in Deuteronomy reported and enforce the laws which had been given to those that came out of Egypt, that their children might have them as it were sounding in their ears afresh when they entered Canaan (Eze 20:18): "I said unto their children in the wilderness, in the plains of Moab, Walk in the statutes of your God and walk not in the statutes of your fathers; do not imitate their superstitious usages nor retain their foolish wicked customs; away with their vain conversation, which has nothing else to say for itself but that it was received by the tradition of your fathers, 1Pe 1:18. Defile not yourselves with their idols, for you see how odious they rendered themselves to God by them. But keep my judgments and hallow my sabbaths," Eze 20:19,20. Note, If parents be careless, and do not give their children good instructions as they ought, the children ought to make up the want by studying the word of God so much the more carefully and diligently themselves when they grow up; and the bad examples of parents must be made use of by their children for admonition, and not for imitation.
V. The revolt of the next generation from God, by which they also made themselves obnoxious to the wrath of God (Eze 20:21): The children rebelled against me too. And the same that was said of the fathers' rebellion is here said of the children's, for they were a seed of evil-doers. Moses told them that he knew their rebellion and their stiff neck, De 31:27. And De 9:24, You have been rebellious against the Lord from the day that I knew you. They walked not in my statutes (Eze 20:21); nay, they despised my statutes, Eze 20:24. Those who disobey God's statutes despise them, they show that they have a mean opinion of them and of him whose statutes they are. They polluted God's sabbaths, as their fathers. Note, The profanation of the sabbath day is an inlet to all impiety; those who pollute holy time will keep nothing pure. It was said of the fathers (Eze 20:16) that their heart went after their idols; they worshipped idols because they had an affection for them. It is said of the children (Eze 20:24) that their eyes went after their fathers' idols; they had grown atheistical, and had no affection for any gods at all, but they worshipped their fathers' idols because they were their fathers' and they had them before their eyes. They were used to them; and, if they must have gods, they would have such as they could see, such as they could manage. And that which aggravated their disobedience to God's statutes was that, if they had done them, they might have lived in them (Eze 20:21), might have been a happy thriving people. Note, Those that go contrary to their duty go contrary to their interest; they will not obey, will not come to Christ, that they may have life, Joh 5:40. And it is therefore just that those who will not live and flourish as they might in their obedience should die and perish in their disobedience. Now the great instance of that generation's rebellion and inclination to idolatry was the iniquity of Peor, as that of their fathers was the golden calf. Then the anger of the Lord was kindled against Israel, Nu 25:3. Then there was a plague in the congregation of the Lord, which, if it had not been seasonably stayed by Phinehas's zeal, had cut them all off; and yet they owned, in Joshua's time, We were not cleansed from that iniquity unto this day, Jos 22:17, Ps 106:29. Then it was that God said he would pour out his fury upon them (Eze 20:21), that he lifted up his hand unto them in the wilderness, when they were a second time just ready to enter Canaan, that he would scatter them among the heathen. This very thing he said to them by Moses in his parting song, De 32:20. Because they provoked him to jealousy with strange gods, he said, I will hide my face from them; and (Eze 20:26,27) he said, I would scatter them into corners, were it not that I feared the wrath of the enemy, which explains this (Eze 20:21,22), I said I would pour out my fury upon them, but I withdrew my hand for my name's sake. Note, When the corruptions of the visible church are such, and so provoking, that we have reason to fear its total extirpation, yet then we may be confident of this, to our comfort, that God will secure his own honour, by making good his purpose, that while the world stands he will have a church in it.
VI. The judgments of God upon them for their rebellion. They would not regard the statutes and judgments by which God prescribed them their duty, but despised them, and therefore God gave them statutes and judgments which were not good, and by which they should not live, Eze 20:25. By this we may understand the several ways by which God punished them while they were in the wilderness—the plague that broke in upon them, the fiery serpent, and the like—which, in allusion to the law they had broken, are called judgments, because inflicted by the justice of God, and statutes, because he gave orders concerning them and commanded desolations as sometimes he had commanded deliverances, and appointed Israel's plagues as he had done the plagues of Egypt. When God said, I will consume them in a moment (Nu 16:21), when he said, Take the heads of the people and hang them up (Nu 25:4), when he threatened them with the curse and obliged them to say Amen to every curse (De 27:28), then he gave them judgments by which they should not live. More is implied than is expressed; they are judgments by which they should die. Those that will not be bound by the precepts of the law shall be bound by the sentence of it; for one way or other the word of God will take hold of men, Zec 1:6. Spiritual judgments are the most dreadful; and these God punished them with. The statutes and judgments which the heathen observed in the worship of their idols were not good, and in practising them they could not live; and God gave them up to those. He made their sin to be their punishment, gave them up to a reprobate mind, as he did the Gentile idolaters (Ro 1:24,26), gave them up to their own heart's lusts (Ps 81:12), punished them for those superstitious customs which were against the written law by giving them up to those which were against the very light and law of nature; he left them to themselves to be guilty of the most impure idolatries, as in the worship of Baal-peor (he polluted them, that is, her permitted them to pollute themselves, in their own gifts, Eze 20:26), and of the most barbarous idolatries, as in the worship of Moloch, when they caused their children, especially their first-born, which God challenged a particular property in (the first-born of thy sons shalt thou give unto me), to pass through the fire, to be sacrificed to their idols; that thus he might make them desolate, not only that he might justly do it, but that he might do it by their own hands; for this must needs be a great weakening to their families and a diminution of the honour and strength of their country. Note, God sometimes makes sin to be its own punishment, and yet is not the author of sin; and there needs no more to make men miserable than to give them up to their own vile appetites and passions. Let them be put into the hand of their own counsels, and they will ruin themselves and make themselves desolate. And thus God makes them know that he is the Lord, and that he is a righteous God, which they themselves will be compelled to own when they see how much their wilful transgressions contribute to their own desolations. Note, Those who will not acknowledge God as the Lord their ruler shall be made to acknowledge him as the Lord their judge when it is too late.
27-32
The Rebellions of Israel (592 BC)
以色列的背叛（主前592年）
²⁷ 「因此，人子啊，你要對以色列家說：主耶和華如此說：你們的列祖在這事上褻瀆了我，因為他們對我犯了罪。 ²⁸ 因為我領他們進入我起誓應許賜給他們的那地，他們看見一切高山和一切茂密的樹，就在那裏獻祭，在那裏奉上惹我發怒的供物；在那裏獻馨香的祭，也在那裏澆奠祭。 ²⁹ 我就對他們說：你們所上的是甚麼高處？它名叫巴瑪，直到今日。 ³⁰ 所以你要對以色列家說：主耶和華如此說：你們仍照你們列祖所行的玷污自己嗎？仍隨從他們可憎的偶像行淫嗎？ ³¹ 你們奉上供物的時候，使你們的兒女經火，用你們一切的偶像玷污自己，直到今日；以色列家啊，我豈可被你們求問呢？主耶和華說：我指著我的永生起誓，我必不被你們求問。 ³² 你們心裏所起的意念必不能成就；你們說：我們要像外邦人，像地上的萬族一樣，事奉木頭和石頭。」
先知在此繼續講述他們背叛的歷史，為要進一步使他們謙卑，並表明：
I. 他們在迦南地定居之後仍堅持背叛。雖然神曾多次表示對他們邪惡行徑的不悅，「然而在這事上（即在同一件事上），你們的列祖褻瀆了我」，繼續冒犯我，「他們也對我犯了罪」（Eze 20:27）。請注意，當人不肯因前人犯罪的惡果而受警戒時，罪就大大加重了；這就是「褻瀆神」；這是對祂審判的輕蔑，彷彿那些審判沒有意義、不值得理會。1. 神成就了祂的應許：「我領他們進入那地」，就是我起誓賜給他們的。雖然他們的不信和不順從使應許的成就遲緩、大受延誤，卻沒有「使應許歸於無效」。他們多次險些在曠野被剪除，與毀滅只差一步，卻終於到了迦南。請注意，即使是神的以色列人，也是經過陰間之門才到天堂；他們的過犯如此多，敗壞如此強，至終得著幸福實在是憐憫的奇蹟；正如假冒為善的人是經過天堂之門下地獄。「義人得救尚且如此艱難。」「Per tot discrimina rerum tendimus ad cælum—通往天堂的路上充滿了千難萬險。」2. 他們因可憎的拜偶像違背了祂的誡命。神曾命令他們除滅一切拜偶像的遺跡，使他們不致受試探離棄祂的聖所；但他們不但沒有毀壞它們，反而愛上了它們；當他們「看見一切高山」—從那裏有最美的景觀—和一切「茂密的樹」—在那裏有最愉快的蔭涼（前者彰顯他們張揚的拜偶像，後者隱藏他們羞恥的拜偶像）—就在「那裏獻祭」、「獻馨香的祭」，這本當只呈獻在神的壇上。「在那裏奉上惹祂發怒的供物」（Eze 20:28），就是他們的供物—不但不能平息神或討神喜悅，反而大大惹動祂的憤怒的祭—那些祭物雖然昂貴，卻因獻在錯誤的地方，在耶和華眼中是可憎的。3. 他們不顧一切所受的警戒而頑固地堅持在其中（Eze 20:29）：「那時我告訴他們」，藉著我的僕人眾先知，告訴他們「他們所上的是甚麼高處」；不，我促使他們思考，問自己的良心，向他們提出這個問題：「你們所上的是甚麼高處？你們在那裏找到甚麼如此吸引人的，竟要離棄神的壇—祂要求你們在那裏事奉—而去那些祂禁止你們敬拜的地方？你們豈不知道那些高處是外邦的來歷，外邦人所獻的祭是獻給鬼魔、不是獻給神的嗎？摩西豈沒有告訴你們嗎？（De 32:17）。你們竟要與鬼魔相交嗎？你們背棄神的壇，所上的是甚麼高處？愚昧的以色列人，是誰或甚麼迷惑了你們，使你們竟離棄活水的泉源，歸向破裂的池子，離棄神所設立、所悅納的敬拜，去追隨祂所禁止、所憎惡、所懲罰的敬拜？」然而「那名字稱為巴瑪直到今日」；他們偏行己路，任憑神和祂的先知說甚麼反對的話。他們與自己的「高處」結了婚；即使在最好的朝代，那些也沒有被除掉；你無法從他們口中除掉「巴瑪」—「高處」—的名字，他們仍要將之作為敬拜的地方。罪和罪人難以分開。
II. 這一代人在動盪不安之後，仍繼續受同樣敗壞的拜偶像傾向所轄制（Eze 20:30）。他必須對如今的「以色列家」—他們的長老中有些人正坐在他面前—說：「你們仍照你們列祖所行的玷污自己嗎？神藉著一代接一代的先知對你們所說的話、藉著一連串審判所行的事之後，你們仍不肯受警戒嗎？你們仍要像你們的列祖那樣壞，犯他們所犯的同樣可憎之事嗎？我看見你們要如此；你們決心回到從前的可憎之事；你們在高處獻供物，又使你們的兒女經火；或實際如此行，或在心意和想像中如此行，如此你們直到今日仍是拜偶像的。」這些長老如今似乎正在謀劃與外邦人結盟；他們的心要留給以色列的神，但他們的膝蓋卻要自由地向他們所居之地的列國的神跪拜，使他們在其中可以得到更多的尊重和更好的待遇。如今先知在此受命告訴那些正在策劃這計劃、想要在神與巴力之間妥協的人：他們從兩者都不能得到安慰或益處。1. 他們私下諮詢耶和華的先知得不到益處；因為他們既隨從偶像，神就不願與他們有任何來往（Eze 20:31）：「主耶和華說，我指著我的永生起誓，我必不被你們求問。」祂從前所說的（Eze 20:3），在充分顯明了其公正之後，如今祂重申，作為祂所堅持的立場。不要讓他們以為自己的求問是榮耀祂，也不要期望從祂那裏得到平安的回答，只要他們仍與偶像相愛結盟。請注意，那些在宗教上不完全真誠的人，不能從宗教中得益；除非我們在其中向神內裏誠實，我們就無法在敬拜的條例中與神有舒適的相交。我們的信仰若只是口稱，就毫無意義。不，2. 他們在公開場合效法鄰舍的行為也得不到益處（Eze 20:32）：「那進入你們心裏的意念，作為如今困難時局中的一項精明政治，你們為自保而願意聽取的建議，以免因特立獨行而招致虐待—它必不能成就，對你們毫無用處。你們說：『我們要像外邦人，我們要與他們一同敬拜他們的神，雖然同時我們並不相信他們是神，不過是木頭和石頭，這樣我們就被當作列國的家族；他們不會知道，或不久就會忘記我們是猶太人，而給予我們與本國人同樣的權利。』告訴他們，」神說，「這個計劃必不亨通。他們的鄰舍若不允許他們加入敬拜，即使允許了，也不會因此更看重他們，反而更輕看他們，視他們為假冒為善的人，不值得信任—他們如此對自己的神不忠實，又欺騙了鄰舍。」請注意，罪惡的妥協一無所獲；假冒為善者的屬肉體計謀對他們毫無幫助。唯有正直和誠實才能保全人，並向神和人推薦他們。
英文原文
The Rebellions of Israel (592 BC)
²⁷ Therefore, son of man, speak unto the house of Israel, and say unto them, Thus saith the Lord GOD; Yet in this your fathers have blasphemed me, in that they have committed a trespass against me.
²⁸ For when I had brought them into the land, for the which I lifted up mine hand to give it to them, then they saw every high hill, and all the thick trees, and they offered there their sacrifices, and there they presented the provocation of their offering: there also they made their sweet savour, and poured out there their drink offerings.
²⁹ Then I said unto them, What is the high place whereunto ye go? And the name thereof is called Bamah unto this day.
³⁰ Wherefore say unto the house of Israel, Thus saith the Lord GOD; Are ye polluted after the manner of your fathers? and commit ye whoredom after their abominations?
³¹ For when ye offer your gifts, when ye make your sons to pass through the fire, ye pollute yourselves with all your idols, even unto this day: and shall I be enquired of by you, O house of Israel? As I live, saith the Lord GOD, I will not be enquired of by you.
³² And that which cometh into your mind shall not be at all, that ye say, We will be as the heathen, as the families of the countries, to serve wood and stone.
Here the prophet goes on with the story of their rebellions, for their further humiliation, and shows,
I. That they had persisted in them after they were settled in the land of Canaan. Though God had so many times testified his displeasure against their wicked courses, "yet in this (that is, in the very same thing) your fathers have blasphemed me, continued to affront me, that they also have trespassed a trespass against me," Eze 20:27. Note, It is a great aggravation of sin when men will not take warning by the mischievous consequences of sin in those that have gone before them: this is blaspheming God; it is speaking reproachfully of his judgments, as if they were of no significancy and were not worth regarding. 1. God had made good his promise: I brought them into the land that I had sworn to give them. Though their unbelief and disobedience had made the performance slow, and much retarded it, yet it did not make the promise of no effect. They were often very near being cut off in the wilderness, but a step between them and ruin, and yet they came to Canaan at last. Note, Even God's Israel get to heaven by hell-gates; so many are their transgressions, and so strong their corruptions, that it is a miracle of mercy they are happy at last; as hypocrites go to hell by heaven-gates. The righteous scarcely are saved. Per tot discrimina rerum tendimus ad cœlum—Ten thousand dangers fill the road to heaven. 2. They had broken his precept by their abominable idolatries. God had appointed them to destroy all the monuments of idolatry, that they might not be tempted to desert his sanctuary; but, instead of defacing them, they fell in love with them, and when they saw every high hill whence they had the most delightful prospects, and all the thick trees where they had the most delightful shades (the former to show forth their pompous idolatries, the latter to conceal their shameful ones), there they offered their sacrifices and made their sweet savour, which should have been presented upon God's altar only. There they presented the provocation of their offering (Eze 20:28), that is, their offerings, which, instead of pacifying God, or pleasing him, were highly provoking-sacrifices which, though costly, yet being misplaced, were an abomination to the Lord. 3. They obstinately persisted herein notwithstanding all the admonitions that were given them (Eze 20:29): "Then I told them, by my servants the prophets, told them where the high place was, to which they went; nay, I put them upon considering it, and asking their own consciences concerning it, by putting this question to them, Which is the high place whereunto you go? What do you find there so inviting that you will leave God's altars, where he requires your attendance, to frequent such places as he has forbidden you to worship in? Do you not know that those high places are of a heathenish extraction, and that the things which the Gentiles sacrificed they sacrificed to devils and not to God? Did not Moses tell you so? De 32:17. And will you have fellowship with devils? What is that high place to which you go when you turn your back on God's altars? O foolish Israelites, who or what has bewitched you, that you will forsake the fountain of life for broken cisterns, that worship which God appoints, and will accept, for that which he forbids, which he abhors, and which he will punish?" And yet the name is called Bamah unto this day; they will have their way, let God and his prophets say what they please to the contrary. They are wedded to their high places; even in the best reigns those were not taken away; you could not prevail to take away the name of Bamah—the high place, out of their mouths, but still they would have that in the place of their worship. The sin and the sinner are with difficulty parted.
II. That this generation, after they were unsettled, continued under the dominion of the same corrupt inclinations to idolatry, Eze 20:30. He must say to the present house of Israel, some of whose elders were now sitting before him, "Are you polluted after the manner of your fathers? After all that God has said against you by a succession of prophets, and done against you by a series of judgments, yet will you take no warning? Will you still be as bad as your fathers were, and commit the same abominations that they committed? I see you will; you are bent upon returning to the old abominations; you offer your gifts in the high places, and you make your sons to pass through the fire; either you actually do it or you do it in purpose and imagination, and so you continue idolaters to this day." These elders seem now to have been projecting a coalition with the heathen; their hearts they will reserve for the God of Israel, but their knees they will be at liberty to bow to the gods of the nations among whom they live, that they may have the more respect and the fairer quarter among them. Now the prophet is here ordered to tell those who were forming this scheme, and were for compounding the matter between God and Baal, that they should have no comfort or benefit from either. 1. They should have no benefit by their consulting in private with the prophets of the Lord; for, because they were hearkening after idols, God would have nothing to do with them (Eze 20:31): As I live, saith the Lord God, I will not be enquired of by you. What he had said before (Eze 20:3), having largely shown how just it was, he here repeats, as that which he would abide by. Let them not think that they honoured him by their enquiries, nor expect an answer of peace from him, as long as they continued in love and league with their idols. Note, Those reap no benefit by their religion that are not entire and sincere in it; nor can we have any comfortable communion with God in ordinances of worship unless we be inward and upright with him therein. We make nothing of our profession if it be but a profession. Nay, 2. They should have no benefit from their conforming in public to the practice of their neighbours (Eze 20:32): "That which comes into your mind as a piece of refined politics in the present difficult juncture, and which you would be advised to for your own preservation, and that you may not by being singular expose yourselves to abuses, it shall not be at all, it shall turn to no account to you. You say, 'We will be as the heathen, we will join with them in worshipping their gods, though at the same time we do not believe them to be gods, but wood and stone, and then we should be taken as the families of the countries; they will not know, or in a little while will have forgotten, that we are Jews, and will allow us the same privileges with their own countrymen.' Tell them," says God, "that this project shall never prosper. Either their neighbours will not admit them to join with them in their worship, or, if they do, will think never the better, but the worse, of them for it, and will look upon them as dissemblers, and not fit to be trusted, who are thus false to their God, and put a cheat upon their neighbours." Note, There is nothing got by sinful compliances; and the carnal projects of hypocrites will stand them in no stead. It is only integrity and uprightness that will preserve men, and recommend them to God and man.
33-44
The Sins of Israel (592 BC)
以色列的罪惡（主前592年）
³³ 主耶和華說：我指著我的永生起誓，我必用大能的手和伸出來的膀臂，並傾出來的烈怒，治理你們。 ³⁴ 我必用大能的手和伸出來的膀臂，並傾出來的烈怒，將你們從萬民中領出來，從分散到的列國聚集你們。 ³⁵ 我必將你們帶到外邦人的曠野，在那裏當面與你們爭辯。 ³⁶ 我怎樣在埃及地的曠野與你們的列祖爭辯，也必照樣與你們爭辯。這是主耶和華說的。 ³⁷ 我必使你們從杖下經過，使你們被約拘束。 ³⁸ 我必從你們中間除淨叛逆和得罪我的人；我必將他們從寄居之地帶出來；他們必不得進入以色列地；你們就知道我是耶和華。 ³⁹ 以色列家啊，主耶和華如此說：你們去服事各人的偶像吧；今後若不聽從我，也只管去；只是不可再用你們的供物和偶像褻瀆我的聖名。 ⁴⁰ 主耶和華說：在我的聖山，就是以色列高處的山，以色列全家所有的人都要在那地事奉我；在那裏我必悅納他們；在那裏我必向你們要求供物、你們供物的初熟果子，以及一切聖物。 ⁴¹ 我將你們從萬民中領出來、從分散到的列國聚集你們的時候，我必悅納你們好像悅納馨香的祭；我必在列國人眼前在你們中間顯為聖。 ⁴² 我領你們進入以色列地，就是我起誓應許賜給你們列祖的那地，那時你們就知道我是耶和華。 ⁴³ 你們在那裏要追想你們的行為和你們一切所作的，就是玷污你們的；你們要因自己所犯的一切罪惡厭惡自己。 ⁴⁴ 以色列家啊，你們就知道我是耶和華，因為我為我名的緣故待你們，不是照你們邪惡的行為和你們敗壞的作為待你們。這是主耶和華說的。」
以色列長老如今所謀劃的，是以色列民既分散在列國之中，就當放下他們一切獨特之處，與他們所住之地的人同化；但神已告訴他們這計劃必不成就（Eze 20:32）。如今在這些經文中，祂特別說明這計劃將如何被挫敗。他們的目標是使「以色列的家族與列國的家族混合」；但結果將證明，邪惡的以色列人儘管迎合妥協，卻不能在他們的興旺中與他們混合，反要與他們有所分別，歸於毀滅；因為離棄神的拜偶像的以色列人，將比從不知道義路的拜偶像的巴比倫人更快、更重地受罰。請讀並戰兢於此處對他們所宣告的命運；這命運以不可反轉的誓言為後盾：「主耶和華說，我指著我的永生起誓」，我必如此如此待你們。他們以為在兩者之間搖擺可以同時討好耶路撒冷和巴比倫；但神警告他們兩者都不能作他們的安息或避難所。
I. 巴比倫不能保護他們，外邦的任何國家也不能；因為神要將他們從祂的保護中趕出，那時有甚麼君王、甚麼百姓、甚麼地方能作他們的聖所呢？神從前是以色列的王，他們若繼續作祂忠誠的子民，祂本會以眷顧和溫柔為他們的益處「治理他們」，但如今「我必用伸出來的膀臂，並傾出來的烈怒治理你們」（Eze 20:33）。那本當為他們的保護而施展的權能，如今要為他們的毀滅而施展。請注意，人無法擺脫神的統治；祂必治理，或是用金杖，或是用鐵杖；那些不肯順服祂恩典之權能的人，必被迫在祂烈怒的權能下沉淪。如今神向他們發怒之時，他們雖然也許以為自己將消失在他們所分散的外邦人群之中，卻必失望；因為（Eze 20:34）「我必將你們從所分散到的列國聚集出來」，正如叛軍在戰鬥中被打散之後，那些逃脫戰爭之劍的人被追趕、從他們所分散到的一切地方帶出來，交給公義之劍受罰。他們要被帶到「外邦人的曠野」（Eze 20:35），或進入巴比倫—被稱為「曠野」（Eze 19:13）和「海中的沙漠」（Isa 21:1），或進入某個地方—雖然滿了人，對他們卻如同以色列出埃及後的曠野一般，是神要「當面與他們爭辯」的地方，如同祂「在埃及的曠野與他們的列祖爭辯一樣（Eze 20:36）—在那裏他們的屍首必倒斃，在那裏祂必指著他們起誓說他們永不能回迦南，正如祂曾指著他們的列祖起誓說他們永不能進迦南—在那裏祂要如同在西奈曠野頒佈律法時一樣的威嚴，為他們違背律法報仇。請注意，神對背道者有正當的訴訟，祂不僅會找到時間，更會找到合適的地點向他們就此訴訟進行爭辯—甚至在萬民中間的一個曠野，為此目的。
II. 以色列也不能比巴比倫更保護他們；他們與神百姓的關係，在來世對他們不會比他們與拜偶像者的妥協在今世更有幫助；他們既不能站在「作惡之人的會中」，也不能站在「義人的會中」；因為將有一個分別的日子來到，那時神要將貴重的和卑賤的分別出來；祂要「使他們」，如同牧人使他的羊一般，「從杖下經過」—當他繳十分之一時（Le 27:32），好標出哪些是歸神的。神要逐一留意他們每一個，如同數算羊群一般，祂「要使他們被約拘束」（Eze 20:37）；祂要照約的宗旨試驗他們、審判他們，照約的福和咒在他們之間作出分別。或者這可能指他們中間悔改歸正的人；祂要使他們從苦難的杖下經過，既因之得益處，就再將他們「帶入約的約束中」，作他們立約的神，重新使用他們如同「應許的承受者」。
1. 祂要從他們中間將惡人分別出來（Eze 20:38）：「我必從你們中間除淨叛逆」—那些一直是你們的悲痛和羞恥的人，那些因他們的背叛將這一切災禍加在你們身上的人。神的審判必找到他們，他們稱以色列的名不能庇護他們。他們要「從寄居之地帶出來」，不能在他們所應許自己的其中得著安息。但他們「必不得進入以色列地」，也不能享受神向祂百姓所應許的安息之益。請注意，雖然敬虔人可能與惡人在今世的災禍中同受苦，但惡人卻不能與敬虔人在天上迦南中有分；那世界之福的一部分，就是他們要「從他們中間被除淨」—將稗子從麥子中、將糠秕從穀粒中分別出來（Eze 13:9）。但無論這些「以色列家」的拜偶像者在何處策劃既要敬拜神又要敬拜他們的偶像、想要兩者都討好，神在此對之抗議（Eze 20:39），正如以利亞奉祂的名所行的：「若耶和華是神，就當順從祂；但若巴力是神，就順從它；你們若要事奉你們的偶像，就行吧，承擔其後果；但那時不要假裝與神的關係和對祂的敬虔，「也不可用你們的供物在祂的壇上褻瀆祂的聖名。」屬靈的審判是最嚴厲的審判。Eze 20:39對那些要在以色列的神和列國的神之間有所分配的人，威脅了兩種這類審判：(1) 他們要被交給去事奉他們的偶像。祂以諷刺的口吻對他們說：「既然你們不肯聽從我，你們去吧，各人事奉各人的偶像，如今你們以為對你們的利益有好處，今後也只管去。你們要繼續下去。『以法蓮與偶像連結，任憑他吧』；任憑他走自己的路，看看他最終能得到甚麼。」請注意，那些以為可以藉犯罪服事自己的人，至終必發現自己不過是使自己去作了罪的奴僕。(2) 他們要被剪除、不得事奉神和與神相交：「你們不可再用你們『虛浮的祭物』（Isa 1:11）褻瀆我的聖名。你們手中帶著供物，假裝以此尊敬我，同時心中卻帶著偶像，因此你們不過是褻瀆了我，這我不再容忍」（Am 5:21-22）。請注意，那些褻瀆神殿的人，公義地被禁止入神的殿。
2. 祂要將他們重新分別歸於自己。(1) 祂要憐憫地將他們從分散之地「聚集出來」，作憐憫的紀念，正如那些無可救藥的被聚集為烈怒的器皿（Eze 20:41）。神的珠寶沒有一顆要迷失在這世界的雜物之中。(2) 祂要「將他們帶到以色列地」，就是祂所應許「賜給他們列祖的；他們佔有的中斷並非權利的廢除；那仍是「以色列地」，神必再次安全地帶他們歸回（Eze 20:42）。(3) 祂要在他們中間重新設立祂的條例，在祂的聖山設立祂的聖所，此處稱為「以色列高處的山」；因為雖然錫安山不是最高的山，其上的聖殿卻是以色列最高的尊榮之一。那些在外邦之地保守了正直、不肯事奉偶像的人，要歸回自己的興旺，在本國事奉真神，這是應許的：「他們所有的人都要在那地事奉我。」請注意，當一個民族中有一種事奉神的主流傾向時，這是那民族真正的幸福，也是對他們的確實好兆頭。神既禁止拜偶像者將供物帶到祂的壇上，對這些人祂卻「要求供物和初熟的果子」，且必悅納（Eze 20:40）。祂所不要求的，祂不悅納；但照祂誡命而行的，祂必喜悅。祂要「悅納他們好像悅納馨香的祭」，或「安息的香氣」（Eze 20:41），因為那對祂非常悅納，是祂所喜悅的；而對假冒為善的敬拜者，祂說：「我必不聞你們聖會中的馨香。」(4) 祂要賜他們為罪的真悔改（Eze 20:43）。當他們發現神對他們何等恩典，他們必被祂的恩慈所勝，想到自己對如此「良善的神」的惡劣行為就臉紅：「在那裏，在我的聖山上，當你們重新得享其中的特權時，那裏你們要追想你們的行為，就是你們被玷污的。」請注意，我們越與神的聖潔相交，就越看見罪的可憎本性。「在那裏你們要在你們自己眼中厭惡自己」。請注意，真誠的福音性悔改使人為自己的罪厭惡自己，如Job 42:5-6。(5) 祂要賜他們對自己的認識：「他們必因經歷而知道祂是耶和華，知道祂是大有全能、取之不盡之良善的神，對祂的百姓恩慈，對與他們所立的約信實。請注意，我們從神所領受的一切恩惠，當引導我們更深入地認識祂。(6) 祂行這一切都是為祂自己名的緣故，不顧他們的不配和逆配（Eze 20:44）；祂「向他們行了」，就是為他們而作、為恩待他們而作、與他們同工而作—他們盡了自己的努力；祂「向他們行」純粹是「為祂自己名的緣故」。祂的理由全部取自祂自己。祂若照「他們邪惡的行為和他們敗壞的作為」待他們，即使他們是以色列家中較好、較健全的部分，祂也會任憑他們與其餘的人一同分散失落；但祂為自己名的緣故恢復了他們—不僅使祂的名不被「褻瀆」（Eze 20:14），更要在列國人眼前「在他們中間顯為聖」（Eze 20:41），祂要「使自己顯為聖」（原文如此）；因為榮耀自己的名是神的工作。祂要為祂的百姓行善，好使祂可以得其中的榮耀，好使祂彰顯自己是赦免罪惡而守約的神，好使祂的百姓讚美祂，好使他們的鄰舍也注意到祂，正如神「將他們被擄的歸回」之時他們所行的（Ps 126:2-3）：「那時列國人必說：耶和華為他們行了大事。」
英文原文
The Sins of Israel (592 BC)
³³ As I live, saith the Lord GOD, surely with a mighty hand, and with a stretched out arm, and with fury poured out, will I rule over you:
³⁴ And I will bring you out from the people, and will gather you out of the countries wherein ye are scattered, with a mighty hand, and with a stretched out arm, and with fury poured out.
³⁵ And I will bring you into the wilderness of the people, and there will I plead with you face to face.
³⁶ Like as I pleaded with your fathers in the wilderness of the land of Egypt, so will I plead with you, saith the Lord GOD.
³⁷ And I will cause you to pass under the rod, and I will bring you into the bond of the covenant:
³⁸ And I will purge out from among you the rebels, and them that transgress against me: I will bring them forth out of the country where they sojourn, and they shall not enter into the land of Israel: and ye shall know that I am the LORD.
³⁹ As for you, O house of Israel, thus saith the Lord GOD; Go ye, serve ye every one his idols, and hereafter also, if ye will not hearken unto me: but pollute ye my holy name no more with your gifts, and with your idols.
⁴⁰ For in mine holy mountain, in the mountain of the height of Israel, saith the Lord GOD, there shall all the house of Israel, all of them in the land, serve me: there will I accept them, and there will I require your offerings, and the first-fruits of your oblations, with all your holy things.
⁴¹ I will accept you with your sweet savour, when I bring you out from the people, and gather you out of the countries wherein ye have been scattered; and I will be sanctified in you before the heathen.
⁴² And ye shall know that I am the LORD, when I shall bring you into the land of Israel, into the country for the which I lifted up mine hand to give it to your fathers.
⁴³ And there shall ye remember your ways, and all your doings, wherein ye have been defiled; and ye shall loathe yourselves in your own sight for all your evils that ye have committed.
⁴⁴ And ye shall know that I am the LORD, when I have wrought with you for my name's sake, not according to your wicked ways, nor according to your corrupt doings, O ye house of Israel, saith the Lord GOD.
The design which was now on foot among the elders of Israel was that the people of Israel, being scattered among the nations, should lay aside all their peculiarities and conform to those among whom they lived; but God had told them that the design should not take effect, Eze 20:32. Now, in these verses, he shows particularly how it should be frustrated. They aimed at the mingling of the families of Israel with the families of the countries; but it will prove in the issue that the wicked Israelites, notwithstanding their compliances, shall not mingle with them in their prosperity, but shall be distinguished from them for destruction; for idolatrous Israelites, that are apostates from God, shall be sooner and more sorely punished than idolatrous Babylonians that never knew the way of righteousness. Read and tremble at the doom here passed upon them; it is backed with an oath not to be reversed: As I live, saith the Lord God, thus and thus will I deal with you. They think to make both Jerusalem and Babylon their friends by halting between two; but God threatens that neither of them shall serve for a rest or refuge for them.
I. Babylon shall not protect them, nor any of the countries of the heathen; for God will cast them out of his protection and then what prince, what people, what place, can serve to be a sanctuary to them? God was Israel's King of old, and had they continued his loyal subjects he would have ruled over them with care and tenderness for their good, but now with a stretched-out arm, and with fury poured out, will I rule over them, Eze 20:33. That power which should have been exerted fore their protection shall be exerted for their destruction. Note, There is no shaking off God's dominion; rule he will, either with the golden sceptre or with the iron rod; and those that will not yield to the power of his grace shall be made to sink under the power of his wrath. Now when God is angry with them, though they may think that they shall be lost in the crowd of the heathen among whom they are scattered, they will be disappointed; for (Eze 20:34) I will gather you out of the countries wherein you are scattered, as, when the rebels are dispersed in battle, those that have escaped the sword of war are pursued and brought together out of all the places whither they were scattered, to be punished by the sword of justice. They shall be brought into the wilderness of the people (Eze 20:35), either into Babylon, which is called a wilderness (Eze 19:13), and the desert of the sea (Isa 21:1), or into some place which, though full of people, shall be to them as the wilderness was to Israel after they came out of Egypt, a place where God will plead with them face to face, as he pleaded with their fathers in the wilderness of Egypt (Eze 20:36),—where their carcases shall fall and where he will swear concerning them that they shall never return to Canaan, as he did swear concerning their fathers that they should never come into Canaan,—where he will avenge the breach of his law with as much terror as that with which he gave it in the wilderness of Sinai. Note, God has a good action against apostates, and will find not only time, but a proper place, to plead with them in upon that action, a wilderness even in the midst of the people for that purpose.
II. Israel shall be no more able to protect them than Babylon could; nor shall their relation to God's people stand them in any more stead for the other world than their compliance with idolaters shall for this world; nor shall they stand in the congregation of the righteous any more than in the congregation of evil-doers; for there will come a distinguishing day, when God will separate between the precious and the vile; he will cause them, as the shepherd causes his sheep, to pass under the rod, when he tithes them (Le 27:32), that he may mark which is for God. God will take particular notice of each of them, one by one, as sheep are counted, and he will bring them into the bond of the covenant (Eze 20:37); he will try them and judge of them according to the tenour of the covenant, and the difference made between some and others by the blessings and curses of the covenant. Or it may refer to those among them that repented and reformed; he will cause them to pass under the rod of affliction, and, having done them good by it, he will bring them again into the bond of the covenant, will be to them a God in covenant, and use them again as heirs of promise.
1. He will separate the wicked from among them (Eze 20:38): "I will purge out from among you the rebels, who have been a grief and scandal to you, and who have by their rebellions brought all these calamities upon you." The judgments of God shall find them out, and their naming the name of Israel shall be no shelter to them. They shall be brought out of the countries where they sojourn, and shall not have that rest in them which they promised themselves. But they shall not enter into the land of Israel, nor enjoy the benefit of that rest which God has promised to his people. Note, Though godly people may share with the wicked in the calamities of the world, yet wicked people shall have no share with the godly in the heavenly Canaan; but it shall be part of the blessedness of that world that they shall be purged out from among them, the tares from the wheat, the chaff from the corn, Eze 13:9. But wherever these idolaters of the house of Israel were contriving to worship both God and their idols, thinking to please both, God here protests against it (Eze 20:39), as Elijah had done in his name: "If the Lord be God, then follow him, but, if Baal, then follow him; if you will serve your idols, do, and take what comes of it; but then do not pretend relation to God and a religious regard to him, nor pollute his holy name with your gifts at his altar." Spiritual judgments are the sorest judgments. Two of that kind of judgments are threatened in Eze 20:39 against those that were for dividing between the God of Israel and the gods of the nations:—(1.) That they should be given up to the service of their idols. To them he said ironically, "Since you will not hearken unto me, go you, serve every one his idols, now that you think it will be for your interest, and hereafter also. You shall go on in it. Ephraim is joined to idols, let him alone; let him take his course, and see what he will get by it at last." Note, Those who think to serve themselves by sin will find in the end that they have but enslaved themselves to sin. (2.) That they should be cut off from the service of God and communion with God: "You shall not pollute my holy name with your vain oblations, Isa 1:11. You bring your gifts in your hands, wherewith you pretend to honour me, but at the same time you bring your idols in your hearts, and therefore you do but pollute me, which I will not suffer any more," Am 5:21,22. Note, Those are justly forbidden God's house that profane his house.
2. He will separate them to himself again. (1.) He will gather them in mercy out of the countries whither they were scattered, to be monuments of mercy, as the incorrigible were gathered to be vessels of wrath, Eze 20:41. Not one of God's jewels shall be lost in the lumber of this world. (2.) He will bring them to the land of Israel, which he had promised to give to their fathers; and the discontinuance of their possession shall be no defeasance of their right; it is the land of Israel still, and thither God will bring them safely again, Eze 20:42. (3.) He will re-establish his ordinances among them, will set up his sanctuary in his holy mountain, which is here called the mountain of the height of Israel; for, though the Mount Zion was none of the highest mountains, yet the temple there was one of the highest honours of Israel. It is promised that those who preserved their integrity, and would not serve idols, in other lands, shall return to their prosperity and shall serve the true God in their own land: All of them in the land shall serve me. Note, It is the true happiness of a people, and a sure token for good to them, when there is a prevailing disposition in them to serve God. Whereas God had forbidden the idolaters to bring their gifts to his altar, of these he will require offerings and first-fruits, and will accept them, Eze 20:40. What he does not require he will not accept, but what is done with a regard to his precepts he will be well pleased with. He will accept them with their sweet savour, or savour of rest (Eze 20:41), as being very grateful to him and what he takes a complacency in; whereas, to hypocritical worshippers, he says, I will not smell in your solemn assemblies. (4.) He will give them true repentance for their sins, Eze 20:43. When they find how gracious God is to them they will be overcome with his kindness, and blush to think of their bad behaviour towards so good a God: "There, in my holy mountain, when you come to enjoy the privileges of that again, there shall you remember your doings, wherein you have been defiled." Note, The more conversant we are with God's holiness the more we shall see of the odious nature of sin. There you shall loathe yourselves in your own sight. Note, Ingenuous evangelical repentance makes people loathe themselves for their sins, as Job 42:5,6. (5.) He will give them the knowledge of himself: They shall know by experience that he is the Lord, that he is a God of almighty power and inexhaustible goodness, kind to his people and faithful to his covenant with them. Note, All the favours we receive from God should lead us into a more intimate acquaintance with him. (6.) He will do all this for his own name's sake, notwithstanding their undeservings and ill-deservings (Eze 20:44); he has wrought with them, that is, wrought for them, wrought in favour of them, wrought in concurrence with them, they doing their endeavour; he has wrought with them purely for his name's sake. His reasons were all fetched from himself. Had he dealt with them according to their wicked ways and their corrupt doings, though they were the better and sounder part of the house of Israel, he would have left them to be scattered and lost with the rest; but he recovered and restored them for the sake of his own name, not only that it might not be polluted (Eze 20:14), but that he might be sanctified in them before the heathen (Eze 20:41), that he might sanctify himself (so the word is); for it is God's work to glorify his own name. He will do well for his people that he may have the glory of it, that he may manifest himself to be a God pardoning sin and so keeping promise, that his people may praise him, and that their neighbours may likewise take notice of him, as they did when God burned again their captivity, Ps 126:3. Then said they among the heathen, The Lord has done great things for them.
45-49
Judgment and Mercy (592 BC)
審判與憐憫（主前592年）
⁴⁵ 耶和華的話又臨到我說： ⁴⁶ 人子啊，你要面向南方，向南滴下話語，預言攻擊南方田野的樹林； ⁴⁷ 對南方的樹林說：要聽耶和華的話。主耶和華如此說：看哪，我必使火在你中間着起，燒滅你中間一切青樹和枯樹；猛烈的火焰必不熄滅，從南到北一切面貌都要因此燒焦。 ⁴⁸ 凡有血氣的都必知道是我耶和華使這火着起；這火必不熄滅。 ⁴⁹ 於是我說：哎，主耶和華啊！他們論到我說：他豈不是說比喻的嗎？
我們在此看到論猶大和耶路撒冷受烈怒的預言；這段話放在下一章的開頭比放在本章的末尾更為合適；因為它與前文並無關聯，倒是下一章開頭百姓抱怨這是他們不明白的比喻之時，正是對它的解釋。在這比喻中：1. 受預言攻擊的是一片樹林，就是南方田野的樹林——猶大和耶路撒冷。這些地方位於以西結所在的巴比倫以南，因此他受指示要面向南方（結20:46），向他們暗示神已向他們變臉，向他們發怒，定意要毀滅他們。然而他所要傳的雖是烈怒的信息，卻當以溫柔和體恤來傳達；他當向南滴下話語；他的教訓當降下如雨（申32:2），使百姓的心因之而軟化，如同地因神的河而滋潤——這河澆灌曠野的草場（詩65:12）——尤其南方之地更是需要（書15:19）。猶大和耶路撒冷被稱為樹林，不僅因為他們曾像樹木的森林那樣人口眾多，更因為他們不結果子——因為果樹不長在森林中；而樹林是與結果子的田地相對的（賽32:15）。那些本當作為耶和華的園子和他的葡萄園的，如今卻成了樹林，長滿了荊棘和蒺藜；神之言所預言攻擊的，正是這樣的人——那些不結出義果的人。2. 預言所論的是在他樹林中點起的火（結20:47）。凡使城邑和鄉村荒涼滅盡的審判——刀劍、饑荒、瘟疫、被擄——都由這火來象徵。（1）這是神自己親自點起的火：我必在你中間使火着起；耶和華的氣不是一滴，乃是如硫磺的急流使之着火（賽30:33）。那曾作為耶路撒冷四圍護庇之火的神，如今成了其中吞噬的烈火。凡有血氣的都要從這火的猛烈和它所造成的荒涼中看見——尤其是當他們把它與那使他們成為這火之燃料的罪惡相比之時——這是耶和華使之着起的（結20:48），作為他自己受損之尊榮的公正報應者。（2）這場大火要普遍臨到：各等各級的人都要被它吞滅——老少、貧富、尊卑。連青樹——火不易燒着的——也要被這火吞滅；連好人中也有一些人要捲入這些災禍之中；這些事既行在有汁水的樹上，那枯乾的樹將來怎麼樣呢？枯樹要成為這火的火種和引火物。從南到北，從別是巴到但，一切面貌（即地上面貌的一切）都要因此燒焦。（3）這火必不熄滅；任何企圖阻止這毀壞的努力都不能成功。當神要毀滅一國之時，誰或甚麼能拯救它呢？
如今請注意：1. 百姓因這番話對先知的評論。他們說：*他豈不是說比喻的嗎？*這是他們的無知或不信的話語（最淺顯的真理對他們也如比喻），或出於他們對先知的惡意和敵意。請注意，那些不受神的話感動之人，常向神的話找茬；它要麼太淺顯，要麼太隱晦；要麼太華麗，要麼太樸素；要麼太平常，要麼太特殊；總有些不對勁之處。2. 先知向神的抱怨：哎，主耶和華啊！他們論到我如此這般。請注意，當人無故地說我們壞話之時，我們有一位可以向之傾訴的神，這是我們的安慰。
英文原文
Judgment and Mercy (592 BC)
⁴⁵ Moreover the word of the LORD came unto me, saying,
⁴⁶ Son of man, set thy face toward the south, and drop thy word toward the south, and prophesy against the forest of the south field;
⁴⁷ And say to the forest of the south, Hear the word of the LORD; Thus saith the Lord GOD; Behold, I will kindle a fire in thee, and it shall devour every green tree in thee, and every dry tree: the flaming flame shall not be quenched, and all faces from the south to the north shall be burned therein.
⁴⁸ And all flesh shall see that I the LORD have kindled it: it shall not be quenched.
⁴⁹ Then said I, Ah Lord GOD! they say of me, Doth he not speak parables?
We have here a prophecy of wrath against Judah and Jerusalem, which would more fitly have begun the next chapter than conclude this; for it has no dependence on what goes before, but that which follows in the beginning of the next chapter is the explication of it, when the people complained that this was a parable which they understood not. In this parable, 1. It is a forest that is prophesied against, the forest of the south field, Judah and Jerusalem. These lay south from Babylon, where Ezekiel now was, and therefore he is directed to set his face towards the south (Eze 20:46), to intimate to them that God had set his face against them, was displeased with them, and determined to destroy them. But, though it be a message of wrath which he has to deliver, he must deliver it with mildness and tenderness; he must drop his word towards the south; his doctrine must distil as the rain (De 32:2), that people's hearts might be softened by it, as the earth by the river of God, which drops upon the pastures of the wilderness (Ps 65:12) and which a south land more especially calls for, Jos 15:19. Judah and Jerusalem are called forests, not only because they had been full of people, as a wood of trees, but because they had been empty of fruit, for fruit-trees grow not in a forest; and a forest is put in opposition to a fruitful field, Isa 32:15. Those that should have been as the garden of the Lord, and his vineyard, had become like a forest, all overgrown with briers and thorns; and those that are so, that bring not forth the fruits of righteousness, God's word prophesies against. 2. It is a fire kindled in his forest that is prophesied of, Eze 20:47. All those judgments which wasted and consumed both the city and the country-sword, famine, pestilence, and captivity, are signified by this fire. (1.) It is a fire of God's own kindling: I will kindle a fire in thee; the breath of the Lord is not as a drop, but as a stream, of brimstone to set it on fire, Isa 30:33. He that had been himself a protecting fire about Jerusalem is now a consuming fire in it. All flesh shall see by the fury of this fire, and the desolations it shall make, especially when they compare it with the sins which had made them fuel for this fire, that it is the Lord that has kindled it (Eze 20:48), as a just avenger of his own injured honour. (2.) This conflagration shall be general: all orders and degrees of men shall be devoured by it—young and old, rich and poor, high and low. Even green trees, which the fire does not easily fasten upon, shall be devoured by this fire; even good people shall some of them be involved in these calamities; and if this be done in the green trees, what shall be done in the dry? The dry trees shall be as tinder and touch-wood to this fire. All faces (that is, all that covers the face of the earth) from the south of Canaan to the north, from Beer-sheba to Dan, shall be burnt therein. (3.) The fire shall not be quenched; no attempts to give check to the dissolution shall prevail. When God will ruin a nation, who or what can save it?
Now observe, 1. The people's reflection upon the prophet on occasion of this discourse. They said, Does he not speak parables? This was the language either of their ignorance or infidelity (the plainest truths were as parables to them), or of their malice and ill-will to the prophet. Note. It is common for those who will not be wrought upon by the word to pick quarrels with it; it is either too plain or too obscure, too fine or too homely, too common or too singular; something or other is amiss in it. 2. The prophet's complaint to God: Ah, Lord God! they say so and so of me. Note, It is a comfort to us, when people speak ill of us unjustly, that we have a God to complain to.
本章之中:一、有幾位以色列的長老來求問先知(結二十1)。二、他的神指示他當怎樣回答他們。他必須:1. 表明神對他們的不悅(結二十2-3)。2. 藉著向他們述說神恩待他們列祖、以及他們列祖背約待神的歷史,來表明祂如此不悅的合理緣由:(一)在埃及(結二十5-9);(二)在曠野(結二十10-26);(三)在迦南(結二十27-32)。3. 向他們宣告神的審判(結二十33-36)。4. 也要告訴他們,神為他們預備了怎樣的憐憫——當祂使他們當中的餘民悔改,重新將他們建立在自己的地上,並在他們中間重新設立祂的聖所之時(結二十37-44)。5. 此處又另有一段話論及耶路撒冷,將在下一章中加以解釋並擴展說明(結二十45-49)。