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英文原文
The threatenings of the destruction of Judah and Jerusalem for their sins, which we had in the former part of this book, were not so terrible, but the promises of their restoration and deliverance for the glory of God, which we have here in the latter part of the book, are as comfortable; and as those were illustrated with many visions and similitudes, for the awakening of a holy fear, so are these, for the encouraging of a humble faith. God had assured them, in the foregoing chapter, that he would gather the house of Israel, even all of it, and would bring them out of their captivity, and return them to their own land; but there were two things that rendered this very unlikely:—I. That they were so dispersed among their enemies, so destitute of all helps and advantages which might favour or further their return, and so dispirited likewise in their own minds; upon all these accounts they are here, in vision, compared to a valley full of the dry bones of dead men, which should be brought together and raised to life. The vision of this we have (Eze 37:1-10) and the explication of it, with its application to the present case, Eze 37:11-14. II. That they were so divided among themselves, too much of the old enmity between Judah and Ephraim remaining even in their captivity. But, as to this, by a sign of two sticks made one in the hand of the prophet is foreshown the happy coalition that should be, at their return, between the two nations of Israel and Judah, Eze 37:15-22. In this there was a type of the uniting of Jews and Gentiles, Jews and Samaritans, in Christ and his church. And so the prophet slides into a prediction of the kingdom of Christ, which should be set up in the world with God's tabernacle in it, and of the glories and graces of that kingdom, Eze 37:23-28.
1-14
The Vision of the Dry Bones (586 BC)
枯骨的異象（主前586年）
¹ 耶和華的靈降在我身上，耶和華藉著他的靈帶我出去，將我放在平原之中；這平原遍滿骸骨。 ² 他使我從骸骨四圍經過，誰知在平原上有極多的骸骨，而且極其枯乾。 ³ 他對我說：「人子啊，這些骸骨能復活嗎？」我說：「主耶和華啊，你是知道的。」 ⁴ 他又對我說：「你向這些骸骨發預言，對它們說：枯乾的骸骨啊，要聽耶和華的話。 ⁵ 主耶和華對這些骸骨如此說：我必使氣息進入你們裏面，你們就要活了。 ⁶ 我必給你們加上筋，使肉長在你們上面，又用皮遮蔽你們，使氣息進入你們裏面，你們就要活了；你們便知道我是耶和華。」 ⁷ 於是我遵命說預言。正說預言的時候，不料，有響聲，有地震；骨與骨互相聯絡。 ⁸ 我觀看，見骸骨上有筋，也長了肉，又有皮遮蔽其上，只是其內還沒有氣息。 ⁹ 主對我說：「人子啊，你要發預言，向風說預言：主耶和華如此說：氣息啊，要從四方而來，吹在這些被殺的人身上，使他們活了。」 ¹⁰ 於是我遵命說預言，氣息就進入骸骨，骸骨便活了，並且站起來，成為極大的軍隊。 ¹¹ 主對我說：「人子啊，這些骸骨就是以色列全家。他們說：『我們的骨頭枯乾了，我們的指望失去了，我們的分子被剪除了。』 ¹² 所以你要發預言對他們說：主耶和華如此說：我的民哪，我必開你們的墳墓，使你們從墳墓中出來，領你們進入以色列地。 ¹³ 我的民哪，我開你們的墳墓、使你們從墳墓中出來的時候，你們就知道我是耶和華。 ¹⁴ 我必將我的靈放在你們裏面，你們就要活了；我將你們安置在你們自己的地。那時你們就知道我耶和華如此說了，也如此行了。這是耶和華說的。」
這裏有，
一、一個從死復活的異象，而且是榮耀的復活。這事對自然而言全然未知，且與其原理相違（a privatione ad habitum non datur regressus——從缺乏到擁有沒有回轉的路）；若不是「藉著耶和華的言語」，我們斷不會有此念頭。有人從這異象推論，憑這話必會有死人普世復活——因為（他們說）「否則它就不能恰當地作為一個記號，來堅固他們對出巴比倫蒙拯救之應許的信心，正如彌賽亞的來臨被提及，是為堅固他們對先前那次拯救的信心一樣」（賽七14）。但，
- 無論這是否為印證，它無疑是三重復活的生動描繪——此外它首先所要作記號的那一重也另算。
（一）靈魂從罪之死復活，進入義之生命——進入聖潔、屬天、屬靈、屬神的生命——這是藉著與基督之言同工的恩典大能（約五24-25）。
（二）福音教會——或其中任何一部分——從受苦受逼迫的狀態，特別是在新約巴比倫的軛下，復甦到自由與平安。
（三）身體在大日的復活，尤其是信徒的身體，要復活得永生。
- 讓我們觀看這異象的細節。
（1）這些死骨的悲慘境況。先知被使〔一〕對它們作確切的觀察。因預言的感動和神聖的大能，他在異象中被帶出，安置「在平原中」——大概是結三22所說、神當時「與他談話」的那平原；其中「遍滿骸骨」——死人的骸骨，不是如藏骨堂那樣堆成一堆，而是散落在地面上，如同這裏曾發生過一場血戰，陣亡者無人掩埋，直到所有肉體或被吞食、或已腐化，只剩下骨頭，而且骨與骨彼此脫節、四散。他「從骸骨四圍經過」，所見的不僅是數目極多（因為已有許多人歸入死人的會中），而且是「極其枯乾」，因長久日晒風吹。那「以骨髓濕潤」的骨頭（伯二十一24），一旦死了任何一段時間，就失去一切水分，乾如塵土。如今身體以骨頭為護衛（伯十11），到那時骨頭本身卻也失去防衛。在巴比倫的猶大人就像那些死而枯乾的骨頭，不大可能再聚攏，連成一副骨架都難，更不可能被造成一個身體，最不可能的是成為一個活的身體。然而他們躺臥「在平原中」「無人掩埋」，這卻鼓勵了對他們復活的盼望，如同兩個見證人那樣（啟十一8-9）。歌革與瑪各的骨頭必要被埋葬（結三十九12、15），因為他們的毀滅是最終的；但以色列的骨頭卻在「平原中」，在天的鑒察之下，因為「他們的結局有指望」。〔二〕他被使承認他們的境況是悲慘的，除了神自己的大能之外無人能助（結三十七3）：「人子啊，『這些骸骨能復活嗎？』這事是否可能？你能設想當如何成就嗎？你的哲學能否把生命放進枯骨，你的政治能否恢復一個被擄的國家？」「不，」先知說，「我不曉得當如何成就，但『你是知道的』。」他沒有說：「它們不能活」，免得自己似乎限制了以色列的聖者；而是說：「主啊，你曉得它們能否、是否會活；你若不把生命放進它們，它們確實不能活。」注意，神完全認識自己的大能與自己的旨意，並要我們將一切歸於其中，看見並承認他的奇工除了他自己的謀略與大能之外，別無能成。
（2）為使這些散骨聚攏、使這些死而枯乾的骨頭復活所用的方法。這必須藉著預言來成就。以西結受命向這些骸骨「發預言」（結三十七4、9），向風「發預言」。於是他「遵命說預言」（結三十七7、10）。〔一〕他必須傳道，他如此行了；死骨因著與他所傳神之言同工的大能而活了。〔二〕他必須禱告，他如此行了；死骨因著蒙應允的禱告而活了；因為「生命的靈」進入了他們。看見話語與禱告的功效，以及二者對使死靈復活的必需。神吩咐他的傳道人「向枯骨發預言」，對它們說：「活了」；是的，對它們說：「活了」；他們就照所吩咐的去行，再三再四地呼召它們：「枯骨啊，要聽耶和華的話。」但我們呼喊歸呼喊，它們仍是死的，仍是極其枯乾的；所以我們必須在禱告中懇切求神使聖靈與話語同工：「氣息啊，來吧！」吹在他們身上。神的恩典能無須我們的傳講而拯救靈魂，但我們的傳講卻不能無須神的恩典而拯救他們，而那恩典必須藉禱告去求。注意，傳道人必須信實而殷勤地使用恩典之具，即使對那些似乎幾乎不可能有所感化的人。「向枯骨發預言」，似乎如同給一根枯枝澆水一樣，是一種苦修；然而無論他們肯聽不肯聽，我們都當履行所託，當「遵命說預言」，奉那使死人復活、是生命之源者的名而說。
（3）這些方法的奇妙果效。那些照所吩咐、照所授職分而行的人，即使在最大的挫折面前，也不必懷疑果效，因為神必印證並賜福他自己的設立。〔一〕以西結俯視，向谷中的骸骨發預言，骸骨便成為人的身體。第一，他「對它們」所「要說」的，是神必無疑地使它們復活：「主耶和華對這些骸骨如此說：你們必要活了」（結三十七5-6）。那發言的，必藉以成事；那說「它們要活了」的，必使它們活過來：他必「以皮肉遮蔽它們」（結三十七6），如同起初他所行的（伯十11）。那造我們如此可畏可奇、精巧織造我們的，也能照樣重新造我們，因為「他的膀臂沒有縮短」。第二，為它們立即成就的，是它們重新被模造成形。我們可以設想，先知說預言時是何等生動有力，尤其是當他發現自己所說的開始見效。注意，應許的揭開、印證與應用，是我們得著新的、屬神性情的通常途徑。當以西結在這異象中說預言時，「有響聲」——從天上來的一道命令，印證他所說的；或這表明天使的運行，他們要在猶太人得釋放的事上作為神護理之工的差役，我們讀過他們「翅膀的響聲」（結一24）和「行走的響聲」（撒下五24）。「有地震」——骸骨之間的震動。連死而枯乾的骨頭，一被召去聽耶和華的話，就開始震動。這在居魯士頒佈自由、神所激動其心的人開始想要利用那自由、預備啟程之時，便應驗了。當「有響聲」之時，「有地震」；當大衛「聽見桑樹梢上的腳步聲」之時，他就「奮勇」；那時便「有地震」。當保羅聽見有聲音說：「你為什麼逼迫我？」時，看哪，枯骨震動；他「戰兢」而「驚異」。然而這還不是全部：「骨與骨互相聯絡」，都在神聖的引導之下；雖然人有許多骨頭，但那些為數眾多的被殺者的骨頭，沒有一根失落，沒有一根走迷了路，沒有一根找不到自己的位置，卻好像出於本能一般，每一根都認識並尋得它的同伴。散落的骨頭聚攏，錯位的骨頭重新連結，神聖的大能把活體中「百節各按各職所供給的」補給了這些枯骨。死人復活之時也必如此；散落的微粒必按其當有的位置與次序被排列、被編整，「每一根骨聯絡其骨」，這是出於與起初「在懷孕的母腹中」形成骨頭的同一智慧與大能。猶太人歸回之時也是如此；散居於巴比倫各省的人歸回各自的家族，全都好像約定一般，來到那總集合之處，為要歸回。漸漸地，「筋」與「肉」長在這些骨頭上，「皮遮蔽其上」（結三十七8）。這在俘虜們把自己的財物收拾齊全、「那地的人」以「銀子、金子」和他們啟程所需的一切「幫助他們」之時便應驗了（拉一4）。然而其內「還沒有氣息」；他們缺乏從事像歸回本國這樣艱難而危險之舉的志氣與勇氣。〔二〕以西結於是仰望，向「風」——或「氣」——或「靈」——發預言，說：「氣息啊，來吧！吹在這些被殺的人身上。」與其仍是死屍，倒不如仍是枯骨還好些；然而對神而言，「他的作為完全」；他不是死人的神，乃是活人的神；所以「吹在他們身上，使他們活了」。為回應這請求，「氣息」立刻「進入他們」（結三十七10）。注意，生命的靈是出於神；他起初在創造中向人鼻孔裏吹了一口生氣，他也必在最後的復活中如此行。那灰心絕望的俘虜們奇妙地振奮起來，決心衝破歸回路上的一切障礙，以所能想像的一切活力投入其中。然後他們「站起來，成為極大的軍隊」；不僅是活人，更是有用的人，能征善戰，使一切阻擋他們的人望而生畏。注意，在神沒有不可能的事。他能「從石頭中給亞伯拉罕興起子孫」，也能從死而枯乾的骨頭中招募一支極大的軍隊，為他爭戰、為他的事業辯護。
二、這異象對猶太人在被擄中如今悲慘境況的應用：「這些骸骨就是以色列全家」，十個支派與兩個支派都包括在內。從中可看見他們如今是怎樣，將來又怎樣。
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他們如今所淪落的絕望深淵（結三十七11）。他們全都自認已經喪亡；他們說：「『我們的骨頭枯乾了』，我們的力量耗盡，我們的靈消失了，『我們的指望』全然『失去了』；我們所仰望求助得著釋放的一切都令我們失望，『我們的分子被剪除了』。任憑誰還懷抱一點希望吧，我們實在看不見任何盼望的根據。」注意，當患難延續日久，盼望屢屢落空，一切受造之物的倚靠都失效之時，人的心靈下沉並不為怪；惟有對神的大能、應許與護理之活潑信心，才能使心靈免於完全枯死。
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儘管如此，他們所要被提升到的昌盛高峰：「『所以』——因為事情已到了這最後的絕境——『你向他們發預言』，告訴他們，如今正是神為他們顯現的時候。『耶和華以勒——在耶和華的山上必有預備』（結三十七12-14）。告訴他們，」（一）「他們必被帶出仇敵之地，在那裏他們如同被活埋：『我必開你們的墳墓。』」那些要被恢復的，不僅是「骨頭散落在墓口的」（詩一四一7），更是埋在墳墓裏的；雖然仇敵的勢力如同「坑的門閂」，人以為無法衝破——堅強如死、殘忍如墳墓——卻必被征服。神能「從地的深處」「領出」他的百姓（詩七十一20）。（二）「他們必被帶進自己的地，在那裏昌盛而活：『我必領你們進入以色列地』（結三十七12），並『將你們安置在那裏』（結三十七14），且『將我的靈放在你們裏面』，然後『你們就要活了』。」注意，「那時」神把靈放在我們裏面才有實效，我們才真是活了——就是當他把他的靈放在我們裏面之時。最後，神要在這一切中得榮耀：「你們就知道我是耶和華」（結三十七13），並知道我「如此說了，也如此行了」（結三十七14）。注意，神使死人復活，比任何事更歸榮耀給他、歸榮耀給他的話——他已使這話高於他一切的名，並要因這話每一點一畫的按時應驗而越發使之得尊大。
英文原文
The Vision of the Dry Bones (586 BC)
¹ The hand of the LORD was upon me, and carried me out in the spirit of the LORD, and set me down in the midst of the valley which was full of bones,
² And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry.
³ And he said unto me, Son of man, can these bones live? And I answered, O Lord GOD, thou knowest.
⁴ Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the LORD.
⁵ Thus saith the Lord GOD unto these bones; Behold, I will cause breath to enter into you, and ye shall live:
⁶ And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the LORD.
⁷ So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone.
⁸ And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them.
⁹ Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord GOD; Come from the four winds, O breath, and breathe upon these slain, that they may live.
¹⁰ So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army.
¹¹ Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts.
¹² Therefore prophesy and say unto them, Thus saith the Lord GOD; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel.
¹³ And ye shall know that I am the LORD, when I have opened your graves, O my people, and brought you up out of your graves,
¹⁴ And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the LORD have spoken it, and performed it, saith the LORD.
Here is, I. The vision of a resurrection from death to life, and it is a glorious resurrection. This is a thing so utterly unknown to nature, and so contrary to its principles (a privatione ad habitum non datur regressus—from privation to possession there is no return), that we could have no thought of it but by the word of the Lord; and that it is certain by that word that there shall be a general resurrection of the dead some have urged from this vision, "For" (say they) "otherwise it would not properly be made a sign for the confirming of their faith in the promise of their deliverance out of Babylon, as the coming of the Messiah is mentioned for the confirming of their faith touching a former deliverance," Isa 7:14. But,
1. Whether it be a confirmation or no, it is without doubt a most lively representation of a threefold resurrection, besides that which it is primarily intended to be the sign of. (1.) The resurrection of souls from the death of sin to the life or righteousness, to a holy, heavenly, spiritual, and divine life, by the power of divine grace going along with the word of Christ, Joh 5:24,25. (2.) The resurrection of the gospel church, or any part of it, from an afflicted persecuted state, especially under the yoke of the New-Testament Babylon, to liberty and peace. (3.) The resurrection of the body at the great day, especially the bodies of believers that shall rise to life eternal.
2. Let us observe the particulars of this vision.
(1.) The deplorable condition of these dead bones. The prophet was made, [1.] to take an exact view of them. By a prophetic impulse and a divine power he was, in vision, carried out and set in the midst of a valley, probably that plain spoken of Eze 3:22, where God then talked with him; and it was full of bones, of dead men's bones, not piled up on a heap, as in a charnel-house, but scattered upon the face of the ground, as if some bloody battle had been fought here, and the slain left unburied till all the flesh was devoured or putrefied, and nothing left but the bones, and those disjointed from one another and dispersed. He passed by them round about, and he observed not only that they were very many (for there are multitudes gone to the congregation of the dead), but that, lo, they were very dry, having been long exposed to the sun and wind. The bones that have been moistened with marrow (Job 21:24), when they have been any while dead, lose all their moisture, and are dry as dust. The body is now fenced with bones (Job 10:11), but then they will themselves be defenceless. The Jews in Babylon were like those dead and dry bones, unlikely ever to come together, to be so much as a skeleton, less likely to be formed into a body, and least of all to be a living body. However, they lay unburied in the open valley, which encouraged the hopes of their resurrection, as of the two witnesses, Re 11:8,9. The bones of Gog and Magog shall be buried (Eze 39:12,15), for their destruction is final; but the bones of Israel are in the open valley, under the eye of Heaven, for there is hope in their end. [2.] He was made to own their case deplorable, and not to be helped by any power less than that of God himself (Eze 37:3): "Son of man, can these bones live? Is it a thing likely? Cast thou devise how it should be done? Can thy philosophy reach to put life into dry bones, or thy politics to restore a captive nation?" "No," says the prophet, "I know not how it should be done, but thou knowest." He does not say, "They cannot live," lest he should seem to limit the Holy One of Israel; but, "Lord, thou knowest whether they can and whether they shall; if thou dost not put life into them, it is certain that they cannot live." Note, God is perfectly acquainted with his own power and his own purposes, and will have us to refer all to them, and to see and own that his wondrous works are such as could not be effected by any counsel or power but his own.
(2.) The means used for the bringing of these dispersed bones together and these dead and dry bones to life. It must be done by prophecy. Ezekiel is ordered to prophesy upon these bones (Eze 37:4,9), to prophesy to the wind. So he prophesied as he was commanded, Eze 37:7,10. [1.] He must preach, and he did so; and the dead bones lived by a power that went along with the word of God which he preached. [2.] He must pray, and he did so; and the dead bones were made to live in answer to prayer; for a spirit of life entered into them. See the efficacy of the word and prayer, and the necessity of both, for the raising of dead souls. God bids his ministers prophesy upon the dry bones. Say unto them, Live; yea, say unto them, Live; and they do as they are commanded, calling to them again and again, O you dry bones! hear the word of the Lord. But we call in vain, still they are dead, still they are very dry; we must therefore be earnest with God in prayer for the working of the Spirit with the word: Come, O breath! and breathe upon them. God's grace can save souls without our preaching, but our preaching cannot save them without God's grace, and that grace must be sought by prayer. Note, Ministers must faithfully and diligently use the means of grace, even with those that there seems little probability of gaining upon. To prophesy upon dry bones seems as great a penance as to water a dry stick; and yet, whether they will hear or forbear, we must discharge our trust, must prophesy as we are commanded, in the name of him who raises the dead and is the fountain of life.
(3.) The wonderful effect of these means. Those that do as they are commanded, as they are commissioned, in the face of the greatest discouragements, need not doubt of success, for God will own and enrich his own appointments. [1.] Ezekiel looked down and prophesied upon the bones in the valley, and they became human bodies. First, That which he had to say to them was that God would infallibly raise them to life: Thus saith the Lord God unto these bones, You shall live, Eze 37:5,6. And he that speaks the word will thereby do the work; he that says, They shall live, will make them alive: He will clothe them with skin and flesh (Eze 37:6), as he did at first, Job 10:11. He that made us so fearfully and wonderfully, and curiously wrought us, can in like manner new-make us, for his arm is not shortened. Secondly, That which was immediately done for them was that they were moulded anew into shape. We may well suppose it was with great liveliness and vigour that the prophet prophesied, especially when he found what he said begin to take effect. Note, The opening, sealing, and applying of the promises, are the ordinary means of our participation of a new and divine nature. As Ezekiel prophesied in this vision there was a noise, a word of command, from heaven, seconding what he said; or it signified the motion of the angels that were to be employed as the ministers of the divine Providence in the deliverance of the Jews, and we read of the noise of their wings (Eze 1:24) and the sound of their going, 2Sa 5:24. And, behold, a shaking, or commotion, among the bones. Even dead and dry bones begin to move when they are called to hear the word of the Lord. This was fulfilled when, upon Cyrus's proclamation of liberty, those whose spirits God had stirred up began to think of making use of that liberty, and getting ready to be gone. When there was a noise, behold, a shaking; when David heard the sound of the going on the tops of the mulberry-trees then he bestirred himself; then there was a shaking. When Paul heard the voice saying, Why persecutest thou me? behold, a shaking of the dry bones; he trembled and was astonished. But this was not all: The bones came together bone to his bone, under a divine direction; and, though there is in man a multitude of bones, yet of all the bones of those numerous slain not one was missing, not one missed its way, not one missed its place, but, as it were by instinct, each knew and found its fellow. The dispersed bones came together and the displaced bones were knit together, the divine power supplying that to these dry bones which in a living body every joint supplies. Thus shall it be in the resurrection of the dead; the scattered atoms shall be ranged and marshalled in their proper place and order, and every bone come to his bone, by the same wisdom and power by which the bones were first formed in the womb of her that is with child. Thus it was in the return of the Jews; those that were scattered in several parts of the province of Babylon came to their respective families, and all as it were by consent to the general rendezvous, in order to their return. By degrees sinews and flesh came upon these bones, and the skin covered them, Eze 37:8. This was fulfilled when the captives got their effects about them, and the men of their place helped them with silver, and gold, and whatever they needed for their remove, Ezr 1:4. But still there was no breath in them; they wanted spirit and courage for such a difficult and hazardous enterprise as this was of returning to their own land. [2.] Ezekiel then looked up and prophesied to the wind, or breath, or spirit, and said, Come, O breath! and breathe upon these slain. As good have been still dry bones as dead bodies: but as for God his work is perfect; he is not the God of the dead, but of the living; therefore breathe upon them that they may live. In answer to this request, the breath immediately came into them, Eze 37:10. Note, the spirit of life is from God; he at first in the creation breathed into man the breath of life, and so he will at last in the resurrection. The dispirited despairing captives were wonderfully animated with resolution to break through all the discouragements that lay in the way of their return and applied themselves to it with all imaginable vigour. And then they stood upon their feet, an exceedingly great army; not only living men, but effective men, fit for service in the wars and formidable to all that gave them any opposition. Note, With God nothing is impossible. He can out of stones raise up children unto Abraham and out of dead and dry bones levy an exceedingly great army to fight his battles and plead his cause.
II. The application of this vision to the present calamitous condition of the Jews in captivity: These bones are the whole house of Israel, both the ten tribes and the two. See in this what they are and what they shall be.
1. The depth of despair to which they are now reduced, Eze 37:11. They all give up themselves for lost and gone; they say, "Our bones are dried, our strength is exhausted, our spirits are gone, our hope is all lost; every thing we looked for succour and relief from fails us, and we are cut off for our parts. Let who will cherish some hope, we see no ground for any." Note, When troubles continue long, hopes have been often frustrated, and all creature-confidences fail, it is not strange if the spirits sink; and nothing but an active faith in the power, promise, and providence of God will keep them from quite dying away. 2. The height of prosperity to which, notwithstanding this, they shall be advanced: "therefore, because things have come thus to the last extremity, prophesy to them, and tell them, now is God's time to appear for them. Jehovah-jireh—in the mount of the Lord it shall be seen, Eze 37:12-14. Tell them," (1.) "That they shall be brought out of the land of their enemies, where they are as it were buried alive: I will open your graves." Those shall be restored, not only whose bones are scattered at the grave's mouth (Ps 141:7), but who are buried in the grave; though the power of the enemy is like the bars of the pit, which one would think it impossible to break through, strong as death and cruel as the grave, yet it shall be conquered. God can bring his people up from the depths of the earth, Ps 71:20. (2.) "That they shall be brought into their own land, where they shall live in prosperity: I will bring you into the land of Israel (Eze 37:12) and place you there (Eze 37:14), and will put my spirit in you and then you shall live." Note, Then God puts spirit in us to good purpose, and so that we shall indeed live, when he puts his Spirit in us. And (lastly) in all this God will be glorified: You shall know that I am the Lord (Eze 37:13), and that I have spoken it and performed it, Eze 37:14. Note, God's quickening the dead redounds more than any thing to his honour, and to the honour of his word, which he has magnified above all his name, and will magnify more and more by the punctual accomplishment of every tittle of it.
15-28
Cheering Promises (586 BC)
令人振奮的應許（公元前586年）
¹⁵ 耶和華的話又臨到我說：
¹⁶ 「人子啊，你要取一根木杖，在其上寫『為猶大和他的同伴以色列人』；又取一根木杖，在其上寫『為約瑟，那就是以法蓮，又為以色列全家』。
¹⁷ 你要使這兩根木杖接連為一，在你手中成為一根。
¹⁸ 你本國的子民問你說：『這是甚麼意思？你不指示我們麼？』
¹⁹ 你就對他們說：主耶和華如此說：我要將約瑟及其同伴以色列全家的杖，就是那在以法蓮手中的，與猶大的杖一同接連為一，在我手中成為一根。
²⁰ 你所寫的那兩根杖，要在他們眼前拿在手中。
²¹ 對他們說，主耶和華如此說：我要將以色列人從他們所到的各國收取，又從四圍聚集他們，引導他們歸回本地。
²² 我要使他們在那地，在以色列山上，成為一國，有一王作他們全國的王。他們不再為二國，決不再分為二國；
²³ 也不再因偶像和可憎的物，並一切的罪過玷污自己。我卻要救他們出離一切的住處，就是他們犯罪的地方；我要潔淨他們，如此，他們要作我的子民，我要作他們的神。
²⁴ 我的僕人大衛必作他們的王；眾民必歸一個牧人。他們必順從我的典章，謹守遵行我的律例。
²⁵ 他們必住在我賜給我僕人雅各的地上，就是你們列祖所住之地。他們和他們的子孫，並子孫的子孫，都永遠住在那裏。我的僕人大衛必作他們的王，直到永遠。
²⁶ 並且我要與他們立平安的約，作為永約。我必將他們安置在本地，使他們的人數增多，又在他們中間設立我的聖所，直到永遠。
²⁷ 我的居所必在他們中間；我要作他們的神，他們要作我的子民。
²⁸ 我的聖所在以色列人中間直到永遠，外邦人就必知道我是叫以色列成為聖的耶和華。
猶太人歸回本地之後將享何等福樂，此處又賜下極大極寶貴的應許；但這些應許更進一步指向彌賽亞的國度，以及福音時代的榮耀。
一、這裏應許以法蓮與猶大要在弟兄之愛與互相幫助中和睦聯合。自從十支派在耶羅波安之下背離大衛家以來，以色列與猶大兩國之間不斷有紛爭與仇恨；甚至在被擄之地，恐怕他們之間也曾有過摩擦（以法蓮每逢機會就嫉妒猶大，猶大又惹動以法蓮）。如今這一切都將不再，他們要彼此聯合；儘管從前有種種分歧，他們卻要同心彼此相愛，並盡力行一切善事。這裏用一個記號來說明。先知要取兩根杖，一根上寫「為猶大」（包括便雅憫，以及與他作伴的以色列眾子），另一根上寫「為約瑟」，包括其餘各支派（結37:16）。這兩根杖要這樣安排，使二者在他手中成為一（結37:17）。百姓注意到這事，便求他把其中的意思告訴他們，因為他們知道他不像孩童那樣拿杖玩耍。凡願明白其意者，都當求問他們所讀所聽之神話語的意思，並求問神用以向我們表明屬靈屬神事物的設立之記號的意思；祭司的嘴唇當存留知識，人也當由他口中尋求（瑪2:7）。這不但是孩童，也是成人當問的一個必要問題：「你們這行事是甚麼意思？這記號是甚麼意思？」（出12:26）。其意就是猶大與以色列要在神手中成為一（結37:19）。1. 他們要成為一，成為一國（結37:22）。他們不再有分開的利益，因而也不再分開的情感。彼此之間不再有猜忌仇恨，不再記念、也不再留存從前的紛爭。他們之間要有完全的和諧，彼此有美好的理解，彼此存美好的心意向對方，並樂意為對方的尊榮與安慰行一切善事、盡一切本分。他們從前是兩根互相交錯、互相阻礙的杖，甚至彼此擊打、彼此損傷；如今卻要成為一，彼此支持、彼此堅固。Vix unita fortior——力量加於力量之上，其效按比例更大。「看哪，弟兄和睦同居是何等的善，何等的美」，看見長久不和的猶大與以色列如今同居於一，實在如此。那時他們在神眼中蒙悅納，在朋友眼中可親，在敵人眼中可畏（賽11:13,14）。2. 他們要在神手中成為一；藉他的大能他們被聯合，既被他的手領到一處，他的手也要保守他們在一起，使他們不再分開。他們要在他的手中成為一，因為他的榮耀要作他們合一的中心，他的恩典要作他們合一的聯結劑。他們要在神裏面，在敬重他、事奉他、敬拜他之中聯合，如此便成為一。雙方都要同意將自己交在他手中，於是他們就成為一。Qui conveniunt in aliquo tertio inter se conveniunt——凡在第三者之中相合的，也彼此相合。當注意，在神手中成為一的人聯合得最為美好；他們彼此的聯合既源於與基督的聯合，並藉著他與神的相交（弗1:10），「在我們裏面合而為一」（約17:21）。3. 他們要在歸回被擄之地時成為一（結37:21）：「我要從列國中收取他們，從四圍聚集他們，把他們帶回自己的地。」他們在與所混居的列國分別出來一事上要成為一：他們都要同意離棄那些人，不再戀慕他們，不再附從他們的習俗，如此便很快同意一同照神話語的法則而行。他們既同受苦難，當他們開始醒悟過來、思想事情的時候，這也有助於達成這蒙福的合一。把許多金屬一同放進火爐，一旦熔化，便都流在一起。當壓迫者這樣忙碌要削弱、毀滅他們全體之時，正是他們彼此堅固的時候。照樣，他們既同蒙神的恩惠，又同享為他們眾人所成就的大拯救，這也當有助於聯合他們。神愛他們眾人，這是他們當彼此相愛的充足理由。共同歡樂的時候，正如共同受苦的時候一樣，當成為醫治與相愛的時候。4. 他們都要歸一個王管轄，如此便成為一。猶太人歸回之後，是在一個政府之下，不再像從前那樣分為二。但這事無疑看得更遠，是指基督的國；他就是那一個王，神屬靈的以色列都要甘心歸順他，並在他的護庇之下都被聚集。所有信徒都在「一主，一信，一洗」之中合而為一。而猶太人與外邦人在福音教會中的聯合，他們在基督這一位大牧者之下成為一群，正是這預言所主要注視的聯合。藉著基督，他們中間隔斷的牆被拆毀，冤仇被廢掉，兩下被造成一個新人（弗2:14,15）。
二、這裏應許猶太人要因被擄而治好他們拜偶像的傾向；這便是那苦難所結的善果，連他們的罪也要被除掉（結37:23）：「他們也不再因偶像……玷污自己」，不再因那些可憎污穢之物，也不再因他們從前任何的過犯罪惡。當注意，當一樣罪被誠心離棄時，一切罪也都被撇棄，因為恨罪如罪的人，必恨一切的罪。凡從屬靈的拜偶像——就是對世界與肉體過分的貪戀——得醫治，不再以錢財為神、以肚腹為神的人，便是對他們一切過犯的根給了致命的一擊。神要用兩個方法醫治他們的拜偶像：1. 把他們帶離拜偶像的試探之路：「我要救他們出離一切的住處，就是他們犯罪的地方」，因為在那裏他們遇到犯罪的機會與引誘。當注意，避開我們曾被試探勝過之處，乃是我們的智慧；不可留在其中，也不可返回其中，倒要救自己脫離其中，如同脫離染疫之地（參亞2:7；啟18:4）。當神在他的護理中拯救我們脫離我們曾犯罪的住處，使我們因遠離兇惡之路而免受其害，以應允我們的禱告「不叫我們遇見試探，救我們脫離兇惡」之時，這便是極大的憐憫。2. 改變他們心意的傾向：「我要潔淨他們」（結37:28）；意即，我要使他們成聖，在他們裏面造一種對罪之污穢的厭惡，並對聖潔之喜樂的滿足，這樣你便可以肯定他們不再因偶像玷污自己。神所潔淨的，他必保守其潔淨。
三、這裏應許他們要作神的子民，以他為他們的神，並要作他們的王與牧者基督的子民與羊。這些應許我們前面已經見過，此處再次重複（結37:23,24），為要鼓勵以色列人的信心：「他們要作我的子民」事奉我，「我要作他們的神」拯救他們、使他們蒙福。「我的僕人大衛必作他們的王」，為他們爭戰，保護他們免受損害，治理他們，並管理一切與他們有關的事為他們的益處。他要作他們的牧人，引導他們、供應他們。基督就是這位大衛，是古時以色列的王；凡他降服歸順自己、在他能力的日子使他甘心的人，他都使他們「順從他的典章、謹守他的律例」。
四、這裏應許他們要舒適地居住（結37:25,26）。他們要住在以色列地；因為以色列人還能住在哪裏呢？並且有許多事使他們的居住令人舒暢。1. 他們要憑約而得；他們要照舊的產權重新進入，就是憑著賜給神僕人雅各的應許。正如基督是神僕人大衛，照樣教會也是他的僕人雅各；教會的肢體也要因生在神家中而同得一份。他要與他們立平安的約（結37:26），並照著那約將他們安置，使他們增多。當注意，屬世的憐憫既出於約的應許，而不僅僅出於普通的護理，便加倍甘甜。2. 他們要憑傳統而得：「這是你們列祖所住之地」，所以你們不能不對它有特別的愛好，神也必恩慈地成全這愛好。這既是他們先祖的產業，因此也要成為他們的。他們是「為列祖的緣故蒙愛」。3. 這地要歸給他們及其後嗣為業，他們的家室也要建立，使這地不至因無嗣而失。他們畢生住在其中，永不遷離，並要將其留給他們的子孫，並子孫的子孫永遠為業，在他們離世之後仍要享用，這前景對他們將是安慰。4. 他們要活在善政之下，這對他們生活的舒適大有貢獻：「我的僕人大衛必作他們的王，直到永遠。」這除了基督別無他人，論到他被引到世上時曾說：「他要作雅各家的王，直到永遠」（路1:33）。當注意，凡基督忠心的子民都有這說不盡的安慰：他的國既是永遠的國，他也是永遠的王，他活著永遠作王；他既活著作王，他們也必活著作王，並且同樣確實、同樣長久。5. 他們擁有一切特權所憑的特許狀是不可廢除的。神與他們所立的約要作永遠的約；恩典之約也是如此，因為它保證我們得永遠的福樂。
五、這裏應許神要住在他們中間；這要使他們住得實在舒適：「我要在他們中間設立我的聖所，直到永遠；我的居所必在他們中間」（結37:26,27）。1. 他們要有神特別同在的明證，並他恩典居住在他們中間的憑據。神必「實在住在他們中間在地上」，因為他的聖所在哪裏，他也在哪裏；當他們污穢他的聖所時，他便將其取去（賽64:11），但如今他們既被潔淨，神必再次與他們同住。2. 他們要有機會與神相交，聽他說話，向他說話，如此維持與他的相交，這將成為他們生命的安慰。3. 他們要有恩典的途徑。藉著神會幕中的聖言，他們要變得更有智慧、更善良，他們所有的兒女都要蒙耶和華的教訓。4. 這樣，他們與神立約的關係便得以增進，立約的紐帶也更堅固：「我要作他們的神，他們要作我的子民」；他們要因聖所設在他們中間而曉得這事，並因其中得著安慰。
六、神與以色列都要在外邦人中得著榮耀（結37:26）。「如今外邦人看見以色列怎樣因罪褻瀆自己的冠冕，神又怎樣因審判褻瀆它；但到那時，當以色列革新而神以憐憫歸回他們之時，連外邦人也要知道耶和華使以色列成聖」，對他們有所有權，在他們身上有特別的權益，勝於其他子民，因為他的聖所設立、並要設立在他們中間。當注意，神設立聖所於其間的百姓，神定意要使他們成聖。凡享受聖所特權、又以成聖的憑據與證明顯明出來，使外邦人知道非神權能的恩典不能使之成聖的人，是有福的、是聖潔的。這樣的人有神的聖所設在他們中間，神的國在他們裏面，在屬靈生命的原則中，並要在永生的享受中永遠如此。
英文原文
Cheering Promises (586 BC)
¹⁵ The word of the LORD came again unto me, saying,
¹⁶ Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions:
¹⁷ And join them one to another into one stick; and they shall become one in thine hand.
¹⁸ And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these?
¹⁹ Say unto them, Thus saith the Lord GOD; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand.
²⁰ And the sticks whereon thou writest shall be in thine hand before their eyes.
²¹ And say unto them, Thus saith the Lord GOD; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land:
²² And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all:
²³ Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling-places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God.
²⁴ And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them.
²⁵ And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children's children for ever: and my servant David shall be their prince for ever.
²⁶ Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore.
²⁷ My tabernacle also shall be with them: yea, I will be their God, and they shall be my people.
²⁸ And the heathen shall know that I the LORD do sanctify Israel, when my sanctuary shall be in the midst of them for evermore.
Here are more exceedingly great and precious promises made of the happy state of the Jews after their return to their own land; but they have a further reference to the kingdom of the Messiah and the glories of gospel-times.
I. It is here promised that Ephraim and Judah shall be happily united in brotherly love and mutual serviceableness; so that whereas, ever since the desertion of the ten tribes from the house of David under Jeroboam, there had been continual feuds and animosities between the two kingdoms of Israel and Judah, and it is to be feared there had been some clashings between them even in the land of their captivity (Ephraim upon all occasions envying Judah and Judah vexing Ephraim), now it should be no longer, but there should be a coalition between them, and, notwithstanding the old differences that had been between them, they should agree to love one another and to do one another all good offices. This is here illustrated by a sign. The prophet was to take two sticks, and write upon one, For Judah (including Benjamin, those of the children of Israel that were his companions), upon the other, For Joseph, including the rest of the tribes, Eze 37:16. These two sticks must be so framed as to fall into one in his hand, Eze 37:17. The people took notice of this, and desired him to tell them the meaning of it, for they knew he did not play with sticks for his diversion, as children do. Those that would know the meaning should ask the meaning of the word of God which they read and hear, and of the instituted signs by which spiritual and divine things are represented to us; the ministers' lips should keep the knowledge hereof and the people should ask it at their mouth, Mal 2:7. It is a necessary question for grown people, as well as children, to ask, What mean you by this service, by this sign? Ex 12:26. The meaning was that Judah and Israel should become one in the hand of God, Eze 37:19. 1. They shall be one, one nation, Eze 37:22. They shall have no separate interests, and, consequently, no divided affections. There shall be no mutual jealousies and animosities, no remembrance, no remains, of their former discord. But there shall be a perfect harmony between them, a good understanding one of another, a good disposition one to another, and a readiness to all good offices and services for one another's credit and comfort. They had been two sticks crossing and thwarting one another, nay, beating and bruising one another; but now they shall become one, supporting and strengthening one another. Vix unita fortior—Force added to force is proportionally more efficient. Behold, how good and how pleasant a thing it is to see Judah and Israel, that had long been at variance, now dwelling together in unity. Then they shall become acceptable to their God, amiable to their friends, and formidable to their enemies, Isa 11:13,14. 2. They shall be one in God's hand; by his power they shall be united, and, being by his hand brought together, his hand shall keep them together, so that they shall not fly off, to be separated again. They shall be one in his hand, for his glory shall be the centre of their unity and his grace the cement of it. In him, in a regard to him and in his service and worship, they shall unite, and so shall become one. Both sides shall agree to put themselves into his hand, and so they shall be one. Qui conveniunt in aliquo tertio inter se conveniunt—Those who agree in a third agree with each other. Note, Those are best united that are one in God's hand, whose union with each other results from their union with Christ and their communion with God through him, Eph 1:10. One in us, Joh 17:21. 3. They shall be one in their return out of captivity (Eze 37:21): I will take them from among the heathen, and gather them on every side, and bring them together incorporated into one body to their own land. They shall be one in their separation from the heathen with whom they had mingled themselves: they shall both agree to part from them, and take their affections off from them, and no longer to comply with their usages, and then they will soon agree to join together in walking according to the rule of God's word. Their having been joint-sufferers will contribute to this blessed comprehension, when they begin to come to themselves and to consider things. Put many pieces of metal together into the furnace, and, when they are melted, they will run all together. It was time for them to strengthen one another when their oppressors were so busy to weaken and ruin them all. Likewise their being joint-sharers in the favour of God, and the great and common deliverance wrought out for them all, should help to unite them. God's loving them all was a good reason why they should love one another. Times of common joy, as well as times of common suffering, should be healing loving times. 4. They shall all be the subjects of one king, and so they shall become one. The Jews, after their return, were under one government, and not divided as formerly. But this certainly looks further, to the kingdom of Christ; he is that one King in allegiance to whom all God's spiritual Israel shall cheerfully unite, and under whose protection they shall all be gathered. All believers unite in one Lord, one faith, and one baptism. And the uniting of Jews and Gentiles in the gospel church, their becoming one fold under Christ the one great Shepherd, is doubtless the union that is chiefly looked at in this prophecy. By Christ and partition-wall between them was taken down, and the enmity slain, and of them twain was made one new man, Eph 2:14,15.
II. It is here promised that the Jews shall by their captivity be cured of their inclination to idolatry; this shall be the happy fruit of that affliction, even the taking away of their sin (Eze 37:23): Neither shall they defile themselves any more with their idols, those detestable defiling things, no, nor with any of their former transgressions. Note, When one sin is sincerely parted with all sin is abandoned too, for he that hates sin, as sin, will hate all sin. And those that are cured of their spiritual idolatry, their inordinate affection to the world and the flesh, that no longer make a god of their money or their belly, have a happy blow given to the root of all their transgressions. Two ways God will take to cure them of their idolatry:—1. By bringing them out of the way of temptation to it: "I will save them out of all their dwelling-places wherein they have sinned, because there they met with the occasion of sin and allurements to it." Note, It is our wisdom to avoid the places where we have been overcome by temptations to sin, not to remain in them, or return to them, but to save ourselves out of them, as we would out of infected places; see Zec 2:7, Re 18:4. And it is a great mercy when God, in his providence, saves us out of the dwelling-places where we have sinned, and keeps us from harm by keeping us out of harm's way, in answer to our prayer, Lead us not into temptation, but deliver us from evil. 2. By changing the disposition of their mind: "I will cleanse them (Eze 37:28); that is, I will sanctify them, will work in them an aversion to the pollutions of sin and a complacency in the pleasures of holiness, and then you may be sure they will not defile themselves any more with their idols." Those whom God has cleansed he will keep clean.
III. It is here promised that they shall be the people of God, as their God, and the subjects and sheep of Christ their King and Shepherd. These promises we had before, and they are here repeated (Eze 37:23,24) for the encouragement of the faith of Israel: They shall be my people, to serve me, and I will be their God, to save them and to make them happy. David, my servant, shall be king over them, to fight their battles, to protect them from injury, and to rule them, and overrule all things that concern them for their good. He shall be their shepherd, to guide them and provide for them. Christ is this David, Israel's King of old; and those whom he subdues to himself, and makes willing in the day of his power, he makes to walk in his judgments and to keep his statutes.
IV. It is here promised that they shall dwell comfortably, Eze 37:25,26. They shall dwell in the land of Israel; for where else should Israelites dwell? And many things will concur to make their dwelling agreeable. 1. They shall have it by covenant; they shall come in again upon their old title, by virtue of the grant made unto Jacob, God's servant. As Christ was David, God's servant, so the church is Jacob, his servant too; and the members of the church shall come in for a share, as born in God's house. He will make a covenant of peace with them (Eze 37:26), and in pursuance of that covenant he will place them, and multiply them. Note, Temporal mercies are doubly sweet when they come from the promise of the covenant, and not merely from common providence. 2. They shall come to it by prescription: "It is the land wherein your fathers have dwelt, and for that reason you cannot but have a special kindness for it, which God will graciously gratify." It was the inheritance of their ancestors, and therefore shall be theirs. They are beloved for their fathers' sakes. 3. They shall have it entailed upon them and the heirs of their body, and shall have their families built up, so that it shall not be lost for want of heirs. They shall dwell therein all their time, and never be turned out of possession, and they shall leave it for an inheritance to their children and their children's children for ever, who shall enjoy it when they are gone, the prospect of which will be a satisfaction to them. 4. They shall live under a good government, which will contribute very much to the comfort of their lives: My servant David shall be their prince for ever. This can be no other than Christ, of whom it was said, when he was brought into the world, He shall reign over the house of Jacob for ever, Lu 1:33. Note, It is the unspeakable comfort of all Christ's faithful subjects that, as his kingdom is everlasting, so he is an everlasting King, he lives to reign for ever; and, as sure and as long as he lives and reigns, they shall live and reign also. 5. The charter by which they hold all their privileges is indefeasible. God's covenant with them shall be an everlasting covenant; so the covenant of grace is, for it secures to us an everlasting happiness.
V. It is here promised that God will dwell among them; and this will make them dwell comfortably indeed: I will set my sanctuary in the midst of them for evermore; my tabernacle also shall be with them, Eze 37:26,27. 1. They shall have the tokens of God's special presence with them and his gracious residence among them. God will in very deed dwell with them upon the earth, for where his sanctuary is he is; when they profaned his sanctuary he took it from them (Isa 64:11), but now that they are purified God will dwell with them again. 2. They shall have opportunity of conversing with God, of hearing from him, speaking to him, and so keeping up communion with him, which will be the comfort of their lives. 3. They shall have the means of grace. By the oracles of God in his tabernacle they shall be made wiser and better, and all their children shall be taught of the Lord. 4. Thus their covenant relation to God shall be improved and the bond of it strengthened: "I will be their God and they shall be my people, and they shall know it by having my sanctuary among them, and shall have the comfort of it."
VI. Both God and Israel shall have the honour of this among the heathen, Eze 37:26. "Now the heathen observe how Israel have profaned their own crown by their sins, and God has profaned it by his judgments; but then, when Israel is reformed and God has returned in mercy to them, the very heathen shall be made to know that the Lord sanctifies Israel, has a title to them and an interest in them more than other people, because his sanctuary is, and shall be, in the midst of them." Note, God designs the sanctification of those among whom he sets up his sanctuary. And blessed and holy are those who, enjoying the privileges of the sanctuary, give such proofs and evidences of their sanctification that the heathen may know it is no less than the almighty grace of God that sanctifies them. Such have God's sanctuary in the midst of them, the kingdom of God within them, in the principles of the spiritual life, and shall have it so for evermore in the enjoyments of an eternal life.
本書前半部論到猶大與耶路撒冷因罪受罰的傾覆之威嚇,固然可怕;而此處書的後半部論到他們為神榮耀的緣故得著復興與拯救的應許,也同樣令人得安慰。前者既用許多異象與比喻來說明,以喚起人聖潔的敬畏;後者也照樣如此,為要鼓勵人謙卑的信心。神在前一章已向他們保證,祂必招聚以色列全家,領他們出離被擄之地,使他們歸回本地;但有兩件事使這事看來極為不可能:一、他們分散在仇敵之中,完全缺乏一切有利於或能促成他們歸回的助力與資源,並且他們自己的心志也極其消沉——基於這一切,他們在此在異象中被比作一個滿了死人枯骨的山谷,而這些枯骨將被聚攏並復活。我們見到了這異象(結三十七1-10),也見到了對它的解釋,以及它在當前處境中的應用(結三十七11-14)。二、他們彼此之間如此分裂——縱然在被擄之中,猶大與以法蓮之間舊有的敵意仍有太多存留。但關於這一點,藉著先知手中兩根木頭合而為一這個記號,預表了他們歸回之時以色列與猶大兩國之間將有的美好聯合(結三十七15-22)。這事也是猶太人與外邦人、猶太人與撒瑪利亞人,在基督與祂的教會中合而為一的預表。於是先知便順勢論到基督國度的預言——這國度將在世上建立,其中有神的帳幕;並論到那國度的榮耀與恩典(結三十七23-28)。