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英文原文
Three chapters we had concerning Tyre and its king; next follow four chapters concerning Egypt and its king. This is the first of them. Egypt had formerly been a house of bondage to God's people; of late they had had but too friendly a correspondence with it, and had depended too much upon it; and therefore, whether the prediction reached Egypt or no, it would be of use to Israel, to take them off from their confidence in their alliance with it. The prophecies against Egypt, which are all laid together in these four chapters, were of five several dates; the first in the 10th year of the captivity (Eze 29:1), the second in the 27th (Eze 29:17), the third in the 11th year and the first month (Eze 30:20), the fourth in the 11th year and the third month (Eze 31:1), the fifth in the 12th year (Eze 32:1), and another in the same year, Eze 29:17. In this chapter we have, I. The destruction of Pharaoh foretold, for his dealing deceitfully with Israel, Eze 29:1-7. II. The desolation of the land of Egypt foretold, Eze 29:8-12. III. A promise of the restoration thereof, in part, after forty years, Eze 29:13-16. IV. The possession that should be given to Nebuchadnezzar of the land of Egypt, Eze 29:17-20. V. A promise of mercy to Israel, Eze 29:21.
1-7
Pride of Pharaoh; The Ruin of Pharaoh (589 BC)
法老的驕傲;法老的傾覆(主前589年)
¹ 第十年十月十二日,耶和華的話臨到我說: ² 「人子啊,你要向埃及王法老設臉,向他並埃及全地說預言。 ³ 你要發言說:主耶和華如此說:埃及王法老啊,我與你為敵。你這躺臥在你江河中的大魚,曾說:『這河是我的,是我為自己造的。』 ⁴ 但我必用鉤子鉤住你的腮頰,又使你江河中的魚貼住你的鱗甲;我必將你和你江河中一切貼住你鱗甲的魚,從江河中拉上來。 ⁵ 我必將你並你江河中一切的魚,都拋在曠野;你必跌倒在地,無人收殮。我已將你給田野的走獸和空中的飛鳥作食物。 ⁶ 埃及一切的居民必因以色列家的緣故知道我是耶和華,因為他們向以色列家成了蘆葦的杖。 ⁷ 他們用手抓住你,你就折斷,撕裂他們的肩頭;他們倚靠你,你就折斷,使他們的腰戰兢。」
此處有:一、這段預言論及埃及的日期。那是在被擄的「第十年」,然而卻被置於第十一年所傳關於推羅的預言之後,因為在預言的應驗上,推羅的傾覆發生在埃及的傾覆之前,並且尼布甲尼撒之取得埃及,正是他向推羅所行那場戰役的賞賜;「所以」論推羅的預言被放在前面,為要我們更能留意這一點。然而特別當留意的是:第一段論埃及的預言,正當埃及王來解耶路撒冷之圍之時(耶三十七5),卻沒有達到猶太人對他們的指望。注意:當我們最容易被試探去倚靠受造之物之時,若能預見這一切受造之物之倚靠都必失效,乃為美事——好使我們「停止倚靠人」。
二、這段預言的主旨。它是指向「埃及王法老,並埃及全地」的(結二十九2)。論推羅的預言先論百姓,後論君王;但這段預言先論君王,因為不久之後它就開始在百姓對君王的叛亂與反抗中應驗了。
三、預言本身。法老合弗拉(因為在位的法老正是如此被稱呼的)在此被描繪為「大魚」(或鱷魚),「躺臥在他江河之中」,如水中的鱷魚,「在其中戲耍」(結二十九3)。埃及的尼羅河以鱷魚著稱。在神眼中,埃及王算什麼,不過是一條「大魚」——有毒有害之物?所以神說:「我與你為敵」,或可讀作:「我在你之上」。地上君王和權貴無論多麼高,總有「比他們更高的」(傳五8)——一位在他們之上的神,能管轄他們;他們若暴虐欺壓,就有一位與他們為敵的神,必向他們追討。當留意此處:
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法老的驕傲與自恃。他「躺臥在他江河之中」,在自己的財富和享樂中悠然自得;他說:「這河是我的。」他誇口自己是絕對的君王(他的臣民是他的奴僕;約瑟很久以前就買下了他們,創四十七23)——是獨一的君王,在治國上既無同伴,也無競爭者——他並不欠債(他所有的都是「自己的」,鄰舍對他沒有任何索求)——他是獨立的,既不進貢,也不向任何人負責。注意:屬世屬肉體的心以自己擁有的產業為樂、為誇,卻忘了我們無論有什麼,不過是使用它而已,主權乃在於神。我們自己也不是自己的,乃是祂的。我們的「舌頭不是我們自己的」(詩十二4)。我們的河不是「我們自己的」,因為它的源頭在於神。最有權勢的君王也不能稱自己所擁有的為自己的;因為即使對全世界而言是如此,對神卻不然。但法老為自己主權所提的理由更為荒謬:「這河是我的,因為是我為自己造的。」在此他篡奪了兩項神的特權——作為自己存在與福樂的創始者,又作為自己存在與福樂的目的。惟有那位大創造主,才能論到這世界及其中的一切說:「我為自己造了它。」他稱自己的河為自己的,因為他「不顧念那造就它的主,也不仰望那從上古立定萬事的神」(賽二十二11)。我們所有的是從神領受的,也當為神而使用,所以我們不能說:「這是我造的」;更不能說:「是我為自己造的」;那我們為何還誇口呢?注意:「自己」乃是全世界所敬拜的大偶像,以此藐視神和神的主權。
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神對待這驕傲之人、要使他降卑的方法。他是水中的大魚,神也必照樣對待他(結二十九4-5)。(一)祂必把他從江河中拉出來;因為祂為這「鱷魚」預備了「鉤子和繩索」,可以制伏牠——這是地上無人能作的(伯四十一1):「我必將你從你江河中拉上來,把你從你的寶座上趕出,從你的國中趕出,從你一切在其中如此自滿、如此倚靠的事上趕出。」希羅多德記載這位如今作埃及王的法老,說他已在極大的繁榮中統治了二十五年,並因自己的成功而如此高舉自己,以致說「就是神也不能把他從他的國中趕出去」;但他不久就要被說服承認自己的錯誤,他所倚靠的必不能保護他。神能把人從他們最以為安穩、最以為安逸的境地中趕出去。(二)「他的魚」也要與他一同被拉出來——他的臣僕、他的士兵,以及一切如他所想的依賴他的人,其實是他所依賴的人。這些要「貼住他的鱗甲」——依附他們的君王,決心與他同生共死。但是(三),王與他的軍隊——大魚和一切貼住他鱗甲的魚——必一同滅亡,如同被拋在旱地上的魚,必作「走獸和飛鳥的食物」(結二十九5)。據說這事不久之後便應驗了:這位法老為了維護被古利奈人逐出國外的利比亞王阿利修斯,招募了大軍,前去攻打古利奈人,要恢復他朋友的王位;卻在戰場上被打敗,他一切的軍隊都潰散了。這使他本國大為不滿,於是起來背叛他。如此他便「被拋在曠野,他和河中一切的魚都一同被拋」。這就是人的驕傲、狂妄和屬肉體之安穩的結局。當人稱自己所擁有的為「自己的」,以此對抗神之時,便公義地失去了他們在神之下所能稱為自己的事物。
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神與埃及人之間爭執的根據;那是因為他們欺騙了祂的百姓。他們鼓勵百姓指望他們在患難時會得著解救與幫助,卻使他們失望(結二十九6-7):「因為他們向以色列家成了蘆葦的杖。」他們假裝作百姓可以倚靠的杖,但凡有任何壓力加在他們身上之時,他們或因軟弱而不能,或因詭詐而不肯,行百姓所期望之事。他們「在百姓身下折斷」,使百姓大失所望並大為驚慌,以致「撕裂他們的肩頭」,「使他們的腰戰兢」。大概埃及王曾鼓勵西底家背棄與巴比倫王所立的盟約,並應許要與他同站立;但他沒有怎樣履行這應許,不能不使百姓大為驚慌。神早已告訴他們,埃及人不過是壓傷的蘆葦(賽三十6)。拉伯沙基也曾如此告訴他們(賽三十六6)。如今他們果然發現是如此。以色列信靠他們,誠然是愚昧;他們既被欺騙,也算是受了當得的報應。神任憑他們如此被騙,乃是公義。但這絲毫不能成為埃及人虛謊詭詐的藉口,也不能保護他們免受那位「是、也必作一切這類冤屈之報復者」之神的審判。把欺騙加在那些信靠我們的人身上,乃是大罪,極惹神發怒,既不公義、不感恩,又極不體面、不仁慈。
英文原文
Pride of Pharaoh; The Ruin of Pharaoh (589 BC)
¹ In the tenth year, in the tenth month, in the twelfth day of the month, the word of the LORD came unto me, saying,
² Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt:
³ Speak, and say, Thus saith the Lord GOD; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself.
⁴ But I will put hooks in thy jaws, and I will cause the fish of thy rivers to stick unto thy scales, and I will bring thee up out of the midst of thy rivers, and all the fish of thy rivers shall stick unto thy scales.
⁵ And I will leave thee thrown into the wilderness, thee and all the fish of thy rivers: thou shalt fall upon the open fields; thou shalt not be brought together, nor gathered: I have given thee for meat to the beasts of the field and to the fowls of the heaven.
⁶ And all the inhabitants of Egypt shall know that I am the LORD, because they have been a staff of reed to the house of Israel.
⁷ When they took hold of thee by thy hand, thou didst break, and rend all their shoulder: and when they leaned upon thee, thou brakest, and madest all their loins to be at a stand.
Here is, I. The date of this prophecy against Egypt. It was in the tenth year of the captivity, and yet it is placed after the prophecy against Tyre, which was delivered in the eleventh year, because, in the accomplishment of the prophecies, the destruction of Tyre happened before the destruction of Egypt, and Nebuchadnezzar's gaining Egypt was the reward of his service against Tyre; and therefore the prophecy against Tyre is put first, that we may the better observe that. But particular notice must be taken of this, that the first prophecy against Egypt was just at the time when the king of Egypt was coming to relieve Jerusalem and raise the siege (Jer 37:5), but did not answer the expectations of the Jews from them. Note, It is good to foresee the failing of all our creature-confidences, then when we are most in temptation to depend upon them, that we may cease from man.
II. The scope of this prophecy. It is directed against Pharaoh king of Egypt, and against all Egypt, Eze 29:2. The prophecy against Tyre began with the people, and then proceeded against the prince. But this begins with the prince, because it began to have its accomplishment in the insurrections and rebellions of the people against the prince, not long after this.
III. The prophecy itself. Pharaoh Hophrah (for so was the reigning Pharaoh surnamed) is here represented by a great dragon, or crocodile, that lies in the midst of his rivers, as Leviathan in the waters, to play therein, Eze 29:3. Nilus, the river of Egypt, was famed for crocodiles. And what is the king of Egypt, in God's account, but a great dragon, venomous and mischievous? Therefore says God, I am against thee. I am above thee; so it may be read. How high soever the princes and potentates of the earth are, there is a higher than they (Ec 5:8), a God above them, that can control them, and, if they be tyrannical and oppressive, a God against them, that will be free to reckon with them. Observe here,
1. The pride and security of Pharaoh. He lies in the midst of his rivers, rolls himself with a great deal of satisfaction in his wealth and pleasures; and he says, My river is my own. He boasts that he is an absolute prince (his subjects are his vassals; Joseph bought them long ago, Ge 47:23),—that he is a sole prince, and has neither partner in the government nor competitor for it,—that he is out of debt (what he has is his own, and none of his neighbours have any demands upon him),—that he is independent, neither tributary nor accountable to any. Note, Worldly carnal minds please themselves with, and pride themselves in, their property, forgetting that whatever we have we have only the use of it, the property is in God. We ourselves are not our own, but his. Our tongues are not our own, Ps 12:4. Our river is not our own, for its springs are in God. The most potent prince cannot call what he has his own, for, though it be so against all the world, it is not so against God. But Pharaoh's reason for his pretensions is yet more absurd: My river is my own, for I have made it for myself. Here he usurps two of the divine prerogatives, to be the author and the end of his own being and felicity. He only that is the great Creator can say of this world, and of every thing in it, I have made it for myself. He calls his river his own because he looks not unto the Maker thereof, nor has respect unto him that fashioned it long ago, Isa 22:11. What we have we have received from God and must use for God, so that we cannot say, We made it, much less, We made it for ourselves; and why then do we boast? Note, Self is the great idol that all the world worships, in contempt of God and his sovereignty.
2. The course God will take with this proud man, to humble him. He is a great dragon in the waters, and God will accordingly deal with him, Eze 29:4,5. (1.) He will draw him out of his rivers, for he has a hook and a cord for this leviathan, with which he can manage him, though none on earth can (Job 41:1): "I will bring thee up out of the midst of thy rivers, will cast thee out of thy palace, out of thy kingdom, out of all those things in which thou takest such a complacency and placest such a confidence." Herodotus related of this Pharaoh, who was now king of Egypt, that he had reigned in great prosperity for twenty-five years, and was so elevated with his successes that he said that God himself would not cast him out of his kingdom; but he shall soon be convinced of his mistake, and what he depended on shall be no defence. God can force men out of that in which they are most secure and easy. (2.) All his fish shall be drawn out with him, his servants, his soldiers, and all that had a dependence on him, as he thought, but really such as he had dependence upon. These shall stick to his scales, adhere to their king, resolving to live and die with him. But, (3.) The king and his army, the dragon and all the fish that stick to his scales, shall perish together, as fish cast upon dry ground, and shall be meat to the beasts and fowls, Eze 29:5. Now this is supposed to have had its accomplishment soon after, when this Pharaoh, in defence of Aricius king of Libya, who had been expelled his kingdom by the Cyrenians, levied a great army, and went out against the Cyrenians, to re-establish his friend, but was defeated in battle, and all his forces were put to flight, which gave such disgust to his kingdom that they rose in rebellion against him. Thus was he left thrown into the wilderness, he and all the fish of the river with him. Thus issue men's pride, and presumption, and carnal security. Thus men justly lose what they might call their own, under God, when they call it their own against him.
3. The ground of the controversy God has with the Egyptians; it is because they have cheated his people. They encouraged them to expect relief and assistance from them when they were in distress, but failed them (Eze 29:6,7): Because they have been a staff of reed to the house of Israel. They pretended to be a staff for them to lean upon, but, when any stress was laid upon them, they were either weak and could not or treacherous and would not do that for them which was expected. They broke under them, to their great disappointment and amazement, so that they rent their shoulder and made all their loins to be at a stand. The king of Egypt, it is probable, had encouraged Zedekiah to break his league with the king of Babylon, with a promise that he would stand by him, which, when he failed to do, to any purpose, it could not but put them into a great consternation. God had told them, long since, that the Egyptians were broken reeds, Isa 30:6. Rabshakeh had told them so, Isa 36:6. And now they found it so. It was indeed the folly of Israel to trust them, and they were well enough served when they were deceived in them. God was righteous in suffering them to be so. But that is no excuse at all for the Egyptians' falsehood and treachery, nor shall it secure them from the judgments of that God who is and will be the avenger of all such wrongs. It is a great sin, and very provoking to God, as well as unjust, ungrateful, and very dishonourable and unkind, to put a cheat upon those that put a confidence in us.
8-16
Fall and Restoration of Egypt (589 BC)
埃及的傾覆與復興（主前589年）
⁸ 所以主耶和華如此說：看哪，我必使刀劍臨到你，從你中間剪除人與牲畜。
⁹ 埃及地必荒廢淒涼；他們就知道我是耶和華。因為他說：這河是我的，是我造的。
¹⁰ 所以看哪，我與你和你的河為敵，必使埃及地從色弗尼塔直到古實邊界全然荒廢淒涼。
¹¹ 人的腳必不經過它，獸的蹄必不經過它，四十年之久無人居住。
¹² 我必使埃及地在荒涼的國中變為荒涼，她的城邑在荒廢的城邑中變為荒廢，共四十年。我必將埃及人分散在列國，四散在列邦。
¹³ 主耶和華如此說：滿了四十年，我必將埃及人從他們被分散到的各民中招聚回來。
¹⁴ 我必使埃及被擄的人歸回，使他們歸回巴忒羅地，歸回他們素來居住之地；他們必在那裏成為卑下的國。
¹⁵ 它必為列國中最低微的國，不再自高於列國之上；我必減少他們，使他們不再管轄列國。
¹⁶ 埃及必不再作以色列家所仰賴的；以色列家仰望它的時候，便追念自己的罪孽。他們就知道我是主耶和華。
這段經文解釋了前一段的預言——那段預言是象徵性的，並有更進一步的含義。這裏的預言是——
I. 關於埃及的傾覆。這方面的警告十分詳盡具體；而招致這傾覆的罪乃是他們的驕傲（Eze 29:9）。他們說：這河是我的，是我造的；因此他們的地必將他們吐出。1. 神與他們為敵，既與王為敵也與百姓為敵，與你和你的河為敵。水代表多民多人（啟十七15）。2. 他們中間必有許多人被戰爭的刀劍剪除——神必使刀劍臨到他們，毀滅人與牲畜，就是內戰的刀劍。3. 這國必被荒廢。埃及地必荒廢淒涼（Eze 29:9），鄉村無人耕種，城邑無人居住。兩者的財富原是他們的驕傲，這些神必奪去。它必全然荒廢（邊註讀作「荒廢中的荒廢」），淒涼（Eze 29:10）；人的腳和獸的蹄必不經過它，也無人居住（Eze 29:11）；它必在荒涼的國中變為荒涼（Eze 29:12）。這與其說是前述那些由埃及人發動的戰爭所造成的，不如說是巴比倫王對他們發動的戰爭所造成的。這地必從一端到另一端全然荒涼——*從色弗尼塔直到古實邊界。*驕傲的罪足以傾覆整個國家。4. 百姓必被分散在列國之中（Eze 29:12），使那些以為權力天秤在自己手中的人如今成為可鄙的民。驕傲的靈所導致的正是這樣的敗落。
II. 關於埃及日後的復興（Eze 29:13）。埃及必荒涼四十年（Eze 29:12），然後我必使埃及被擄的人歸回（Eze 29:14）。有人將這四十年從尼布甲尼撒毀滅埃及算起，也有人從更早些時候埃及的荒廢算起；無論如何，它們大約在古列元年結束，那時猶大七十年的被擄也結束了，或在其後不久。那時這預言應驗了：1. 神必將埃及人從他們被分散到的各國中招聚回來，使他們歸回他們素來居住之地，在那裏重新安頓（Eze 29:14）。請注意，雖然神必找到方法使驕傲的人謙卑，但他不會永遠與人相爭——是的，就是在今世也不會。2. 然而他們不能再像從前那樣風光。埃及必再次成為一個國，卻必是列國中最低微的國（Eze 29:15）；它必只有極少的財富和權力，不能再像從前那樣擴展征服；它必作列國的尾，而非列國的頭。它再次成為一個國，這是憐憫，但為了使它謙卑，它必是一個可鄙的國；它要經過很長時間才能恢復任何類似昔日輝煌的東西。它之所以要這樣受挫折，有兩個原因：——（1.）使它不再能轄制鄰國，使它不再自高於列國之上，也不再管轄列國如同它從前所行的，而使它知道卑微和被輕視是甚麼滋味。請注意，那些濫用權力的人，理當被剝奪權力；而神作為列國的王，必找到方法來維護被侵害者的權利和自由——不僅是他自己百姓的，也是別國的。（2.）使它不再欺騙神的百姓（Eze 29:16）：埃及必不再作以色列家所仰賴的；他們不再受試探像從前那樣信靠它——這是一個使他們追念罪孽的罪，就是惹動神懲罰他們，不僅為這一項，也為他們一切別的罪。或者，當他們仰望那些拜偶像者、將信心寄託在他們身上時，這就使他們想起自己的偶像崇拜而歸回其中。請注意，我們所信賴的受造之物之所以常常被毀滅，正是因為沒有別的方法能有效地醫治我們對它們的信靠。為了以色列不再被纏住，整個埃及地寧可被荒廢。那位曾經捨棄埃及作他們的贖價（賽四十三3）的，如今要捨棄埃及來醫治他們；它寧可被毀滅，也不願以色列在這一點上不被糾正。神不僅在公義中，也在對我們的智慧和良善中，折斷那些我們過度倚靠的受造之物，使它們不再存在，好叫我們不再以它們為信靠。
英文原文
Fall and Restoration of Egypt (589 BC)
⁸ Therefore thus saith the Lord GOD; Behold, I will bring a sword upon thee, and cut off man and beast out of thee.
⁹ And the land of Egypt shall be desolate and waste; and they shall know that I am the LORD: because he hath said, The river is mine, and I have made it.
¹⁰ Behold, therefore I am against thee, and against thy rivers, and I will make the land of Egypt utterly waste and desolate, from the tower of Syene even unto the border of Ethiopia.
¹¹ No foot of man shall pass through it, nor foot of beast shall pass through it, neither shall it be inhabited forty years.
¹² And I will make the land of Egypt desolate in the midst of the countries that are desolate, and her cities among the cities that are laid waste shall be desolate forty years: and I will scatter the Egyptians among the nations, and will disperse them through the countries.
¹³ Yet thus saith the Lord GOD; At the end of forty years will I gather the Egyptians from the people whither they were scattered:
¹⁴ And I will bring again the captivity of Egypt, and will cause them to return into the land of Pathros, into the land of their habitation; and they shall be there a base kingdom.
¹⁵ It shall be the basest of the kingdoms; neither shall it exalt itself any more above the nations: for I will diminish them, that they shall no more rule over the nations.
¹⁶ And it shall be no more the confidence of the house of Israel, which bringeth their iniquity to remembrance, when they shall look after them: but they shall know that I am the Lord GOD.
This explains the foregoing prediction, which was figurative, and looks something further. Here is a prophecy,
I. Of the ruin of Egypt. The threatening of this is very full and particular; and the sin for which this ruin shall be brought upon them is their pride, Eze 29:9. They said, The river is mine and I have made it; therefore their land shall spue them out. 1. God is against them, both against the king and against the people, against thee and against thy rivers. Waters signify people and multitudes, Re 17:15. 2. Multitudes of them shall be cut off by the sword of war, a sword which God will bring upon them to destroy both man and beast, the sword of civil war. 3. The country shall be depopulated. The land of Egypt shall be desolate and waste (Eze 29:9), the country not cultivated, the cities not inhabited. The wealth of both was their pride, and that God will take away. It shall be utterly waste (wastes of waste, so the margin reads it), and desolate (Eze 29:10); neither men nor beasts shall pass through it, nor shall it be inhabited (Eze 29:11); it shall be desolate in the midst of the countries that are so, Eze 29:12. This was the effect not so much of those wars spoken of before, which were made by them, but of the war which the king of Babylon made upon them. It shall be desolate from one end of the land to the other, from the tower of Syene even unto the border of Ethiopia. The sin of pride is enough to ruin a whole nation. 4. The people shall be dispersed and scattered among the nations (Eze 29:12), so that those who thought the balance of power was in their hand should now become a contemptible people. Such a fall does a haughty spirit go before.
II. Of the restoration of Egypt after awhile, Eze 29:13. Egypt shall lie desolate forty years (Eze 29:12) and then I will bring again the captivity of Egypt, Eze 29:14. Some date the forty years from Nebuchadnezzar's destroying Egypt, others from the desolation of Egypt some time before; however, they end about the first year of Cyrus, when the seventy years' captivity of Judah ended, or soon after. Then this prediction was accomplished, 1. That God will gather the Egyptians out of all the countries into which they were dispersed, and make them to return to the land of their habitation, and give them a settlement there again, Eze 29:14. Note, Though God will find out a way to humble the proud, yet he will not contend for ever, no, not with them in this world. 2. That yet they shall not make a figure again as they have done. Egypt shall be a kingdom again, but it shall be the basest of the kingdoms (Eze 29:15); it shall have but little wealth and power, and shall not extend its conquests as formerly; it shall be the tail of the nations, and not the head. It is a mercy that it shall become a kingdom again, but, to humble it, it shall be a despicable kingdom; it shall be a long time before it recover any thing like its ancient lustre. For two reasons it shall be thus mortified:—(1.) That it may not domineer over its neighbours, that it may not exalt itself above the nations, nor rule over the nations, as it has done, but that it may know what it is to be low and despised. Note, Those who abuse their power will justly be stripped of it; and God, as King of nations, will find out a way to maintain the injured rights and liberties, not only of his own, but of other nations. (2.) That it may not deceive the people of God (Eze 29:16): It shall no more be the confidence of the house of Israel; they shall no more be in temptation to trust in it as they have done, which is a sin that brings their iniquity to remembrance, that is, provokes God to punish them not for that only, but for all their other sins. Or it puts them in mind of their idolatries to return to them, when they look to the idolaters, to repose a confidence in them. Note, The creatures we confide in are often therefore ruined, because there is no other way effectually to cure us of our confidence in them. Rather than Israel shall be ensnared again, the whole land of Egypt shall be laid waste. He that once gave Egypt for their ransom (Isa 43:3) will now give Egypt for their cure; and it shall be destroyed rather than Israel shall not in this particular be reformed. God, not only in justice, but in wisdom and goodness to us, breaks those creature-stays which we lean too much upon, and makes them to be no more, that they may be no more our confidence.
17-21
A Promise to Nebuchadnezzar (589 BC)
對尼布甲尼撒的應許（主前589年）
¹⁷ 二十七年正月初一日，耶和華的話臨到我說： ¹⁸ 「人子啊，巴比倫王尼布甲尼撒使他的軍隊攻打推羅，大行勞役；每個頭都禿了，每個肩都磨破了；然而他和他的軍隊為攻打推羅所付出的勞役，卻沒有得著任何酬報。 ¹⁹ 所以主耶和華如此說：看哪，我必將埃及地賜給巴比倫王尼布甲尼撒；他必擄掠其中眾多的財物，奪取其中的掠物和 prey；這必作他軍隊的酬勞。 ²⁰ 我將埃及地賜給他，作他所效勞的報酬，因為他們是為我效勞。這是主耶和華說的。 ²¹ 當那日，我必使以色列家的角發芽，也必使你在他們中間開口；他們就知道我是耶和華。」
這預言的日期值得注意；這是在以西結被擄第二十七年，比本章前半部分的預言晚了十六年，也幾乎與接下來幾章的預言相隔同樣久；但它放在此處是為了解釋一切論到埃及的話。耶路撒冷毀滅之後，尼布甲尼撒花了兩三個戰役征服亞捫人和摩押人，使他們的國家歸在自己手下。然後他花了十三年圍攻推羅。在那整段時間裏，埃及人陷於與古利奈人的戰爭和內部的紛爭中，因此大為削弱和貧困；就在推羅圍城結束之時，神向以西結交付了這預言，要向他表明：他十五六年前所預告的埃及的徹底毀滅—至今只是部分成就—如今將由尼布甲尼撒來完成。從這裏開始的預言似乎一直延續到下一章的Eze 30:20。萊特富特博士觀察到，這是我們從這位先知所得到的最後一個預言，本該放在全書的最後，卻放在此處，好使一切關於埃及的預言可以放在一起。前半部分所預告的法老合弗拉的具體毀滅，在Jer 44:30中也有預告。尼布甲尼撒對埃及的這場普遍毀壞，在Jer 43:10中也有預告。請留意：
I. 神要使尼布甲尼撒和他的軍隊在攻打埃及時得到甚麼成功。神將「那地」賜給他，使他可以「擄掠其中的財物和掠物」（Eze 29:19-20）。這是一個廉價而容易的獵物。他征服它幾乎沒有遇到甚麼困難；為征服它所耗費的血和財寶微不足道。但它是一個豐富的獵物，他從中擄走了大量有價值的東西。他們既已內部分裂，無疑給共同的仇敵極大的優勢；當他們彼此長期獵食之後，他很快就獵取了他們全體。「En! quo discordia cives perduxit miseros—內爭帶來何等的悲慘！」耶利米曾預言尼布甲尼撒「要像牧人披上外衣一樣披上埃及地」，這暗示這將是何等豐富而廉價的獵物。
II. 神要在甚麼考慮之下將攻打埃及的成功賜給尼布甲尼撒；這是為了報償他使軍隊攻打推羅所付出的艱苦勞役（Eze 29:18, 20）。1. 攻取推羅是一件曠日持久的工作；耗費了尼布甲尼撒大量的血和財寶。它堅持了十三年；那整段時間迦勒底軍隊都在努力攻取它。推羅與大陸之間的一道大海流被填土堵住，他們還要與許多其他被認為無法克服的困難爭戰；但如此偉大的君王既已開始這樣的事業，就認為自己在榮譽上有責任不計代價地推進它。有多少千條性命犧牲在這樣的榮譽之爭上！在圍攻中，「每個頭都禿了，每個肩都磨破了」，因為扛抬重擔和在水中勞作—他們既有強烈的潮汐又有堅固的城池要對抗。埃及是一個大國，內部分裂就容易被征服；推羅只是一個城，卻因眾志成城而難以攻取。在世上有許多事要作的人會發現，有些事進行得比別的事順利得多、容易得多。但是，2. 在這次勞役中神承認他們「是為我效勞」（Eze 29:20）。神差派他們去作工，為要使驕傲的城和它的王謙卑下來，雖然「他們的意思並非如此，他們的心也不想如此」—那些被用在其中的人。請注意，即使是偉人和惡人，也是神所使用的工具，甚至在追求自己貪婪和野心的計劃時也「是為祂效勞」；神如此奇妙地將一切統管歸於自己的榮耀。然而，3. 為這勞役他和他的軍隊「沒有得著酬報」。他攻取推羅耗費了巨大的開支；而攻下之後，雖然那是一座極其富庶的城，他本指望從中為軍隊獲得豐厚的擄物，卻大失所望；推羅人用船將最好的財物運走，其餘的扔進海裏，因此他們一無所得，只有空空的城牆。今世之子通常在他們對今世最高的期望上受挫。因此，4. 他必得到埃及的掠物，作他攻打推羅之勞役的報償。請注意，神不會虧欠任何為祂效勞的人，必定以這樣或那樣的方式報償他們；無人能白白在祂的祭壇上點火。世俗之人帶著世俗的目的為神所作的勞役，必以純粹世俗的賞賜來報償；而祂忠心的僕人—那些真誠顧念祂旨意和榮耀的人—卻不屑於被如此打發。這解釋了惡人在今世的興旺；神在其中是為了他們所作的某些勞役而報答他們—祂在其中使用了他們。「他們已經得了他們的賞賜。」不要讓人嫉妒他們。埃及的征服被稱為尼布甲尼撒的「全備的酬報」，因為那完成了他對當時已知世界的統治；那是他所征服的最後一個國；當他成為它的主人時，他就成了「金頭」。
III. 神不久之後為以色列家所預備的憐憫。潮水漲到最高時就必轉退，退到最低時也是如此。尼布甲尼撒征服埃及時正處於他榮耀的頂峰，但不到一年後他就發了狂（Da 4:28-37），如此七年之久，而在他恢復理智後一兩年內就放棄了生命。當他在最高之時，以色列卻在最底；那時他們在被擄的最深處，骨頭枯乾；但「當那日，以色列家的角必發芽」（Eze 29:21）。他們得釋放的日子必開始破曉，他們在捆綁中必稍得復甦，那就是將要臨到的尊榮：1. 對他們的首領；他們是「以色列家的角」，是他們榮耀和權力的所在。當但以理和他的同伴在巴比倫被高升時，這角就開始發芽了；但以理「坐在城門口；沙得拉、米煞、亞伯尼歌被派管理省的事務」（Da 2:49）；他們全是「王的後裔和貴胄」（Da 1:3）。這正是在征服埃及之後不到一年他們就被如此高升；此後不久，他們三人因神使他們從烈火的窯中活生生出來所加的尊榮而聞名。這完全可以稱為「以色列家的角發芽」。幾年後，這應許在猶大王約雅斤的被提升和高舉中得了進一步的應驗（Jer 52:31-32）。這兩者都是神對以色列施恩的記號，是蒙福的預兆。2. 對他們的先知。「我也必使你開口。」雖然以西結在此之後的預言沒有被記錄下來，但我們有理由相信他繼續說預言，且當但以理和他的同伴掌權、隨時準備保護他—不僅保護他免受巴比倫人的侵害，也免受他自己百姓中惡人的侵害—時，他有了更大的自由和膽量。請注意，當神擴大祂僕人的自由，他們在工作中得到支持和鼓勵時，這對一個民族是好兆頭。
英文原文
A Promise to Nebuchadnezzar (589 BC)
¹⁷ And it came to pass in the seven and twentieth year, in the first month, in the first day of the month, the word of the LORD came unto me, saying,
¹⁸ Son of man, Nebuchadrezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it:
¹⁹ Therefore thus saith the Lord GOD; Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army.
²⁰ I have given him the land of Egypt for his labour wherewith he served against it, because they wrought for me, saith the Lord GOD.
²¹ In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the LORD.
The date of this prophecy is observable; it was in the twenty-seventh year of Ezekiel's captivity, sixteen years after the prophecy in the former part of the chapter, and almost as long after those which follow in the next chapters; but it comes in here for the explication of all that was said against Egypt. After the destruction of Jerusalem Nebuchadnezzar spent two or three campaigns in the conquest of the Ammonites and Moabites and making himself master of their countries. Then he spent thirteen years in the siege of Tyre. During all that time the Egyptians were embroiled in war with the Cyrenians and one with another, by which they were very much weakened and impoverished; and just at the end of the siege of Tyre God delivers this prophecy to Ezekiel, to signify to him that that utter destruction of Egypt which he had foretold fifteen or sixteen years before, which had been but in part accomplished hitherto, should now be completed by Nebuchadnezzar. The prophecy which begins here, it should seem, is continued to the Eze 30:20 of the next chapter. And Dr. Lightfoot observes that it is the last prophecy we have of this prophet, and should have been last in the book, but is laid here, that all the prophecies against Egypt might come together. The particular destruction of Pharaoh-Hophrah, foretold in the former part of this chapter, was likewise foretold Jer 44:30. This general devastation of Egypt by Nebuchadnezzar was foretold Jer 43:10. Observe,
I. What success God would give to Nebuchadnezzar and his forces against Egypt. God gave him that land, that he might take the spoil and prey of it, Eze 29:19,20. It was a cheap and easy prey. He subdued it with very little difficulty; the blood and treasure expended upon the conquest of it were inconsiderable. But it was a rich prey, and he carried off a great deal from it that was of value. Their having been divided among themselves, no doubt, gave a common enemy great advantage against them, who, when they had been so long preying upon one another, soon made a prey of them all. En! quo discordia cives perduxit miseros—What wretchedness does civil discord bring! Jeremiah foretold that Nebuchadnezzar should array himself with the land of Egypt as a shepherd puts on his coat, which intimates what a rich and cheap prey it should be.
II. Upon what considerations God would give Nebuchadnezzar this success against Egypt; it was to be a recompence to him for the hard service with which he had caused his army to serve against Tyre, Eze 29:18,20. 1. The taking of Tyre was a tedious piece of work; it cost Nebuchadnezzar abundance of blood and treasure. It held out thirteen years; all that time the Chaldean army was hard at it, to make themselves masters of it. A large current of the sea, between Tyre and the continent, was filled up with earth, and many other difficulties which were thought insuperable they had to struggle with; but so great a prince, having begun such an undertaking, thought himself bound in honour to push it on, whatever it cost him. How many thousand lives have been sacrificed to such points of honour as this as! In prosecuting this siege every head was made bald, and every shoulder peeled, with carrying burdens and labouring in the water when they had a strong tide and a strong town to contend with. Egypt, a large kingdom, being divided within itself, is easily conquered; Tyre, a single city, being unanimous, is with difficulty subdued. Those that have much to do in the world find some affairs go on a great deal more readily and easily than others. But, 2. In this service God own that they wrought for him, Eze 29:20. He set them at work, for the humbling of a proud city and its king, though they meant not so, neither did their heart think so, who were employed in it. Note, Even great men and bad men are tools that God makes use of, and are working for him even when they are pursuing their own covetous and ambitious designs; so wonderfully does God overrule all to his own glory. Yet, 3. For this service he had no wages nor his army. He was at a vast expense to take Tyre; and when he had it, though it was a very rich city, and he promised himself good plunder for his army from it, he was disappointed; the Tyrians sent away by ship their best effects, and threw the rest into the sea, so that they had nothing but bare walls. Thus are the children of this world ordinarily frustrated in their highest expectations from it. Therefore, 4. He shall have the spoil of Egypt to recompense him for his service against Tyre. Note, God will be behind-hand with none for any service they do for him, but, one way or other, will recompense them for it; none shall kindle a fire on his altar for nought. The service done for him by worldly men, with worldly designs, shall be recompensed with a mere worldly reward, which his faithful servants, that have a sincere regard to his will and glory, would not be put off with. This accounts for the prosperity of wicked men in this world; God is in it paying them for some service or other, in which he has made use of them. Verily they have their reward. Let none envy it them. The conquest of Egypt is spoken of as Nebuchadnezzar's full reward, for that completed his dominion over the then known world in a manner; that was the last of the kingdoms he subdued; when he was master of that he became the head of gold.
III. The mercy God had in store for the house of Israel soon after. When the tide is at the highest it will turn, and so it will when it is at the lowest. Nebuchadnezzar was in the zenith of his glory when he had conquered Egypt, but within a year after he ran mad (Da 4:28-37), was so seven years, and within a year or two after he had recovered his senses he resigned his life. When he was at the highest Israel was at the lowest; then were they in the depth of their captivity, their bones dead and dry; but in that day the horn of the house of Israel shall bud forth, Eze 29:21. The day of their deliverance shall begin to dawn, and they shall have some little reviving in their bondage, in the honour that shall be done, 1. To their princes; they are the horns of the house of Israel, the seat of their glory and power. These began to bud forth when Daniel and his fellows were highly preferred in Babylon; Daniel sat in the gate of the city; Shadrach, Meshach, and Abednego, were set over the affairs of the province (Da 2:49); these were all of the king's seed, and of the princes, Da 1:3. And it was within a year after the conquest of Egypt that they were thus preferred; and, soon after, three of them were made famous by the honour God put upon them in bringing them alive out of the burning fiery furnace. This might very well be called the budding forth of the horn of the house of Israel. And, some years after, this promise had a further accomplishment in the enlargement and elevation of Jehoiachin king of Judah, Jer 52:31,32. They were both tokens of God's favour to Israel, and happy omens. 2. To their prophets. And I will give thee the opening of the mouth. Though none of Ezekiel's prophecies, after this, are recorded, yet we have reason to think he went on prophesying, and with more liberty and boldness, when Daniel and his fellows were in power, and would be ready to protect him not only from the Babylonians, but from the wicked ones of his own people. Note, It bodes well to a people when God enlarges the liberties of his ministers and they are countenanced and encouraged in their work.
論到推羅及其君王的共有三章；接著是論到埃及及其君王的四章。本章是其中的第一章。埃及從前曾是神百姓的為奴之家；近年來他們與埃及的交往未免過於親密，並過分倚賴它；因此，無論這預言是否及於埃及，對以色列都是有益的，可以使他們不再信賴與埃及的結盟。論及埃及的這些預言全都集中在這四章之內，共有五個不同的日期：第一次在被擄第十年（結 29:1），第二次在第 27 年（結 29:17），第三次在第 11 年正月（結 30:20），第四次在第 11 年三月（結 31:1），第五次在第 12 年（結 32:1），另有一次也在同年，結 29:17。在本章我們看到：一、預言法老的毀滅，因他向以色列行事詭詐，結 29:1-7。二、預言埃及地的荒涼，結 29:8-12。三、應許四十年後部分恢復，結 29:13-16。四、埃及地將賜給尼布甲尼撒為業，結 29:17-20。五、應許向以色列施憐憫，結 29:21。