Chapter commentary
Ezekiel Chapter 25
서론
Untitled
简体中文
English original
Judgment began at the house of God, and therefore with them the prophets began, who were the judges; but it must not end there, and therefore they must not. Ezekiel had finished his testimony which related to the destruction of Jerusalem. As to that he was ordered to say no more, but stand upon his watch-tower and wait the issue; and yet he must not be silent; there are divers nations bordering upon the land of Israel, which he must prophesy against, as Isaiah and Jeremiah had done before; and must proclaim God's controversy with them, chiefly for the injuries and indignities which they had done to the people of God in the day of their calamity. In this chapter we have his prophecy, I. Against the Ammonites, Eze 25:1-7. II. Against the Moabites, Eze 25:8-11. III. Against the Edomites, Eze 25:11-14. IV. Against the Philistines, Eze 25:15-17. That which is laid to the charge of each of them is their barbarous and insolent conduct towards God's Israel, for which God threatens to put the same cup of trembling into their hand. God's resenting it thus would be an encouragement to Israel to believe that though he had dealt thus severely with them yet he had not cast them off, but would still own them and plead their cause.
1-7
Various Nations Threatened (590 BC)
简体中文
列国受威吓（主前590年）
¹ 耶和华的话又临到我说：
² 人子啊，你要面向亚扪人，说预言攻击他们。
³ 要对亚扪人说：你们当听主耶和华的话。主耶和华如此说：我的圣所被亵渎、以色列地变荒凉、犹大家被掳掠的时候，你因这一切事说：阿哈！
⁴ 所以我必将你的地交给东方人为业；他们必在你的地上安设自己的宫殿，在你的地上居住；他们要吃你的果子，喝你的奶。
⁵ 我必使拉巴成为骆驼的圈，使亚扪人的地成为羊群躺卧之处；你们就知道我是耶和华。
⁶ 主耶和华如此说：因你拍手顿足，满怀轻蔑，因以色列的地欢喜；
⁷ 所以我必伸手攻击你，将你交列国作为掠物；我必从万民中剪除你，使你从列国中灭亡；我必毁灭你；你就知道我是耶和华。
在此：一、先知受命奉主耶和华以色列神的名——他也是全地的神——向亚扪人发言。但亚扪人的神基抹能说什么来回应呢？他受命「面向亚扪人」，因为作为先知他是神的代表，他必须借此表明神「面向他们」，因为「主的脸向行恶的人变脸」（诗34:16）。他必须放胆而确信地说话，如同深知自己是奉谁的差遣，也必蒙维护的人。因此他必须「使脸面硬如磐石」（赛1:7）。他必须对这些骄傲的以色列仇敌显出他的不悦，虽他们十分无耻，也要当面斥责他们；这样他要表明，虽然他预言了这么多、这么久「攻击以色列」，他仍是站在以色列一边的，他在见证他们的败坏的同时，仍然坚守并以神的圣约为荣。请留意：那些有神的先知讲道和祷告反对他们、先知的脸也定意向着他们的人，是何等可悲。
二、他受指示当向他们说什么。以西结如今是被掳之人，身在巴比伦已多年，对自己国家的情况所知甚少，对四围列国更是如此；但神把他们在做什么，以及神将怎样待他们，都告诉了他。这样，借预言的灵，他能针对他们的处境发言，恰如其分，仿佛他一直在他们中间。
1、他必须以亚扪人在以色列人遭灾时那骄横野蛮的幸灾乐祸来责备他们（结25:3）。当一切都与犹太人为敌时，亚扪人说：「阿哈！正合我们心意。」他们乐于看见：（1）圣殿被焚，「圣所被得胜的迦勒底人亵渎」。这一点放在最前，是要表明争议的缘由；他们因犹太人的信仰而怀恨于他们，尽管在他们中间只能找到那信仰一些可怜的残余。（2）国家倾覆。当「以色列地变为荒凉」、城邑被焚、乡村荒废、两者都人口凋零，当犹大家「被掳掠」时，他们就欢喜。他们虽自己无力欺压神的以色列，却乐于看见迦勒底人欺压他们，部分是因为嫉妒他们的财富和他们所享有的美地，部分是因为畏惧他们日益增长的力量，部分是因为恨恶他们的信仰和他们所蒙恩的神圣圣言。这事又重复一次（结25:6）：他们「拍手」，是要激怒迦勒底人的怒气，像唆使猎犬扑向猎物一样怂恿他们；或者他们拍手欢呼，为这出惨剧加上他们的「喝彩」，以为演得好极了；在他们看来再没有什么比这更逗趣、更令人开心的了。他们「顿足」，几乎要为此欢跃起舞；他们不仅「心里欢喜」，而且忍不住要表露出来——尽管凡稍有廉耻和人道的人都要以此为他们之耻，特别是因为他们如此欢喜，并非因以色列倾覆自己有所得（若如此，他们还较为可恕：大多数人都是为己），而纯粹出于恶意和仇视的动机：「你满怀轻蔑」（这词既含藐视也含憎恨）「因以色列的地，心里欢喜。」请留意：神的百姓向来受这恶毒的世界所怀的极大恶意；他们的灾祸成了邻舍的娱乐。看那在蛇的种子对女人的种子所怀的仇恨中，人会到何等违背天性的地步。亚扪人在万民中本最不该因耶路撒冷的倾覆而欢乐，反倒应当战栗，因为同时他们自己也险遭不测；拉巴和耶路撒冷哪个先被围攻，简直如同掷钱币一般（结21:20）。他们也有理由以为巴比伦王接下来就要攻打他们。但他们如此心硬以致灭亡，他们对耶路撒冷的骄横成了他们「沉沦明显的凭据」（腓1:28）。因别人的灾祸——尤其是神百姓的灾祸——而欢喜，是极恶之事，是神必追讨的罪；神乐于施怜悯、不乐于刑罚到如此地步，以致没有什么比因代求而中止他审判的路更令他喜悦，也没有什么比在他「稍微恼怒」时却「助长患难」更惹他发怒（亚1:15）。
2、他必须因他们所犯的这骄横之举，威吓亚扪人要全然灭亡。神将怒气从以色列身上转过来，转向他们，正如箴24:17,18所言。神为他百姓的尊荣发热心，因为他自己的尊荣与他们的紧密相连。因此，凡触犯他们的，必被叫知道他们触犯了神眼中的瞳人。他先前已预言亚扪人的毁灭（结21:28）。他们若悔改，那预言本可撤销；但如今它被批准生效。（1）毁灭的仇敌被引来攻击他们：「我必将你交给东方人」——先是迦勒底人，他们来自东北方，其军队在尼布甲尼撒麾下毁灭了亚扪人的地，时在耶路撒冷被毁之后约五年（如约瑟夫所记，《犹太古史》10.181）；然后是阿拉伯人，他们才是真正名符其实的「东方人」，当迦勒底人使那地荒凉并撤离之后，他们就来占领那地归自己所有，大概是得了征服者的同意。牧人的帐棚就是他们的宫殿；他们在亚扪人的地上搭起这些，在那里「安设自己的住处」（结25:4）。他们享用那地的出产：「他们要吃你的果子，喝你的奶」；而牲畜的奶不过是地土出产间接的果实。他们甚至把王城也用来安置牲畜（结25:5）：「我必使拉巴」——那原是精美华丽之城——「成为骆驼的圈」；因为新的主人，他们的财富全在牲畜，并不以为拉巴的宫殿能派上更好的用场。拉巴原是野蛮人居住之处；所以如今它被变为「骆驼的圈」，那地变为「羊群躺卧之处」，这比从前充满其中的牲畜更为无害。（2）神自己亲自作他们的仇敌（结25:7）：「我必伸手攻击你」——一只伸得远、击得重、无可抗拒其打击的手，因为这是大能的手；也无可承当其重量的手，因为这是沉重的手。神伸出的手攻击亚扪人，不仅将他们「交列国作为掠物」，使四围邻邦都来抢夺他们，还要「从万民中剪除」他们，使他们「从列国中灭亡」，以致那地不再有他们的遗迹。可比照耶49:1等。还有什么比那句决意的话（结25:7）「我必毁灭你」更可畏呢？因为全能的神既能「拯救也能毁灭」，「落在神手里」实在是「可怕的事」。这里的两处威吓（结25:5,7）都以这话作结：「你们就知道我是耶和华。」因为：[1] 这样神要维护自己的尊荣，要显明他是以色列的神，尽管他暂且容他们作巴比伦的俘虏。[2] 这样他要把那些原本不认识他的人引到对他有所认识的地步；这必是他们灾祸所带来的有福效果。认识神而贫穷，胜过富足却不认识他。
English original
Various Nations Threatened (590 BC)
¹ The word of the LORD came again unto me, saying,
² Son of man, set thy face against the Ammonites, and prophesy against them;
³ And say unto the Ammonites, Hear the word of the Lord GOD; Thus saith the Lord GOD; Because thou saidst, Aha, against my sanctuary, when it was profaned; and against the land of Israel, when it was desolate; and against the house of Judah, when they went into captivity;
⁴ Behold, therefore I will deliver thee to the men of the east for a possession, and they shall set their palaces in thee, and make their dwellings in thee: they shall eat thy fruit, and they shall drink thy milk.
⁵ And I will make Rabbah a stable for camels, and the Ammonites a couching-place for flocks: and ye shall know that I am the LORD.
⁶ For thus saith the Lord GOD; Because thou hast clapped thine hands, and stamped with the feet, and rejoiced in heart with all thy despite against the land of Israel;
⁷ Behold, therefore I will stretch out mine hand upon thee, and will deliver thee for a spoil to the heathen; and I will cut thee off from the people, and I will cause thee to perish out of the countries: I will destroy thee; and thou shalt know that I am the LORD.
Here, I. The prophet is ordered to address himself to the Ammonites, in the name of the Lord Jehovah the God of Israel, who is also the God of the whole earth. But what can Chemosh, the god of the children of Ammon, say, in answer to it? He is bidden to set his face against the Ammonites, for he is God's representative as a prophet, and thus he must signify that God set his face against them, for the face of the Lord is against those that do evil, Ps 34:16. He must speak with boldness and assurance, as one that knew whose errand he went upon, and that he should be borne out in delivering it. He must therefore set his face as a flint, Isa 1:7. He must show his displeasure against these proud enemies of Israel, and face them down, though they were very impudent, and thus must show that, though he had prophesied so much and so long against Israel, yet still he was for Israel, and, while he witnessed against their corruptions, he adhered to and gloried in God's covenant with them. Note, Those are miserable that have the preaching and praying of God's prophets against them, against whom their faces are set.
II. He is directed what to say to them. Ezekiel is now a captive in Babylon, and has been so many years, and knows little of the state of his own nation, much less of the nations that were about it; but God tells him both what they were doing and what he was about to do with them. And thus by the spirit of prophecy he is enabled to speak as pertinently to their case as if he had been among them.
1. He must upbraid the Ammonites with their insolent and barbarous triumphs over the people of Israel in their calamities, Eze 25:3. The Ammonites said, when all went against the Jews, Aha! so would we have it. They were glad to see, (1.) The temple burned, the sanctuary profaned by the victorious Chaldeans. This is put first, to intimate what was the cause of the controversy; they had an enmity to the Jews for the sake of their religion, though it was only some poor remains of the profession of it that were to be found among them. (2.) The nation ruined. They rejoiced when the land of Israel was made desolate, the cities burnt, the country wasted, and both depopulated, and when the house of Judah went into captivity. When they had not power to oppress God's Israel themselves they were pleased to see the Chaldeans oppress them, partly because they envied their wealth and the good land they enjoyed, partly because they feared their growing power, and partly because they hated their religion and the divine oracles they were favoured with. It is repeated again (Eze 25:6): They clapped with their hands, to irritate the rage of the Chaldeans, and to set them on as dogs upon the game; or they clapped their hands in triumph, attended this tragedy with their Plaudite—Give us your applause, thinking it well acted; never was there any thing more diverting or entertaining to them. They stamped with their feet, ready to leap and dance for joy upon this occasion; they not only rejoiced in heart, but they could not forbear showing it, though every one that had any sense of honour and humanity would cry shame upon them for it, especially considering that they rejoiced thus, not for any thing they got by Israel's fall (if so, they would have been the more excusable: most people are for themselves); but this as purely from a principle of malice and enmity: Thou hast rejoiced in heart with all thy despite (which signifies both scorn and hatred) against the land of Israel. Note, The people of God have always had a great deal of ill-will borne them by this wicked world; and their calamities have been their neighbours' entertainments. See to what unnatural instances of malice the enmity that is in the seed of the serpent against the seed of the woman will carry them. The Ammonites, of all people, should not have rejoiced in Jerusalem's ruin, but should rather have trembled, because they themselves had such a narrow escape at the same time; it was but "cross or pile" [the toss of a halfpenny] which should be besieged first, Rabbath or Jerusalem, Eze 21:20. And they had reason to think that the king of Babylon would set upon them next. But thus were their hearts hardened to their ruin, and their insolence against Jerusalem was to them an evident token of perdition, Php 1:28. It is a very wicked thing to be glad at the calamities of any, especially of God's people, and a sin that God will surely reckon for; such delight has God in showing mercy, and so backward is he to punish, that nothing is more pleasing to him than to be stopped in the ways of his judgments by intercessions, not any thing more provoking than to help forward the affliction when he is but a little displeased, Zec 1:15.
2. He must threaten the Ammonites with utter ruin for this insolence which they were guilty of. God turns away his wrath from Israel against them, as is said, Pr 24:17,18. God is jealous for his people's honour, because his own is so nearly interested in it. And therefore those that touch that shall be made to know that they touch the apple of his eye. He had before predicted the destruction of the Ammonites, Eze 21:28. Had they repented, that would have been revoked; but now it is ratified. (1.) A destroying enemy is brought against them: I will deliver thee to the men of the east, first to the Chaldeans, who came from the north-east, and whose army, under the command of Nebuchadnezzar, destroyed the country of the Ammonites, about five years after the destruction of Jerusalem (as Josephus relates, Antiq. 10.181), and then to the Arabians, who were properly the children of the east, who, when the Chaldeans had made the country desolate, and quitted it, came and took possession of it for themselves, probably with the consent of the conquerors. Shepherds' tents were their palaces; these they set up in the country of the Ammonites; there they made their dwellings, Eze 25:4. They enjoyed the products of the country: They shall eat thy fruit and drink thy milk; and the milk from the cattle is the fruit of the ground at second-hand. They made use even of the royal city for their cattle (Eze 25:5): I will make Rabbath, that was a nice and splendid city, to be a stable for camels; for its new masters, whose wealth lies all in cattle, will not think they can put the palaces of Rabbath to a better use. Rabbath had been a habitation of brutish men; justly therefore is it now made a stable for camels and the country a couching-lace for flocks, more innocent beasts than those with which it had been before replenished. (2.) God himself acts as an enemy to them (Eze 25:7): I will stretch out my hand upon thee, a hand that will reach far and strike home, which there is no resisting the blow of, for it is a mighty hand, nor bearing the weight of, for it is a heavy hand. God's hand stretched out against the Ammonites will not only deliver them for a spoil to the heathen, so that all their neighbours shall prey upon them, but will cut them off from the people and made them perish out of the countries, so that there shall be no remains of them in that place. Compare with this, Jer 49:1, etc. What can sound more terrible than that resolution (Eze 25:7), I will destroy thee? For the almighty God is able both to save and to destroy, and it is a fearful thing to fall into his hands. Both the threatenings here (Eze 25:5,7) conclude with this, You shall know that I am the Lord. For, [1.] Thus God will maintain his own honour, and will make it appear that he is the God of Israel, though he suffers them for a time to be captives in Babylon. [2.] Thus he will bring those that were strangers to him into an acquaintance with him, and it will be a blessed effect of their calamities. Better know God and be poor than be rich and ignorant of him.
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Various Nations Threatened (590 BC)
简体中文
对列国的刑罚宣告（公元前590年）
⁸ 主耶和华如此说：因摩押和西珥人说：看哪，犹大家与列国无异，
⁹ 所以我必破开摩押的边界，开他的城邑，从他最荣耀的伯耶施末、巴力免、基列亭，
¹⁰ 和东方人对面，交给亚扪人为业，使亚扪人在列国中不再被记念。
¹¹ 我必向摩押施行审判，他们就知道我是主耶和华。
¹² 主耶和华如此说：因为以东报仇雪恨，攻击犹大家，大有罪恶，向他们报仇，
¹³ 所以主耶和华如此说：我必伸手攻击以东，剪除人与牲畜，使以东从提幔起荒凉，底但的民也必倒在刀下。
¹⁴ 我必借我民以色列的手报复以东；以色列人必照我的怒气、我的忿怒在以东施行，以东人就知道我向他们报仇，这是主耶和华说的。
¹⁵ 主耶和华如此说：因非利士人向犹大人报仇，以恨恶的心报仇雪恨，要永远毁灭他们，
¹⁶ 所以主耶和华如此说：看哪，我必伸手攻击非利士人，剪除基利提人，灭绝沿海剩下的居民。
¹⁷ 我必向他们大施报应，发怒斥责他们；我报复他们的时候，他们就知道我是主耶和华。
以色列三个心怀恶意的邻邦在此被控告、定罪，并被判灭亡，因为他们对耶路撒冷的倾覆有所参与，并幸灾乐祸。
一、摩押人。以东人所居住的西珥在此与他们同列（结 25:8），因为他们说了与摩押人一样的话；但他们后来被单独算账（结 25:12）。现在请留意，
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摩押人的罪是什么；他们说：看哪，犹大家与列国无异。他们以此为夸耀，（一）因以色列的背道而欢喜，乐见他们离弃自己的神去敬拜偶像，并盼望不久他们的宗教便要完全失落、被人遗忘，犹大家要与列国无异，成为彻底的拜偶像者。当那些宣称有信仰的人行事与所宣称的不相称时，他们就鼓励了信仰的仇敌盼望信仰终将衰微、被压制、被人完全丢弃；但要让摩押人知道，尽管犹大家中有人使自己与列国无异，却仍有持守正直的余民，犹大家的信仰必能复苏，其独特性必被保全，它必不至在列国中归于湮没，反倒要将自己与列国分别出来，直到它体面地被交付于更美的制度。（二）他们因以色列的灾祸而欢喜。他们说：「犹大家与列国无异，光景与他们一样坏；他们的神并不能救他们脱离世上这泛滥的灾祸，正如列国的神不能救列国一样。他们所夸耀的应许在哪里？他们和他们列祖向我们所讲述的奇事在哪里？那使他们如此自高的特殊之约，对他们有什么益处？那些曾如此藐视一切列国的人，如今被放在与他们同等的地位，甚至沉沦在他们之下。」注意，单凭外貌判断的人，一见神的百姓失了属世的兴旺，就以为他们失了一切特权，其实并不然；因为敬虔人即便在患难中，在被掳于列国之中时，仍有内里的恩典和安慰足以使他们与一切列国分别出来。虽然义人和恶人遭遇似乎一样，其实却大不相同。
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摩押因这罪当受怎样的刑罚；因为他们对犹大的倾覆幸灾乐祸，他们的地也要照样与亚扪人（犯同样之罪的人）的地一同倾覆（结 25:9,10）：「我必破开摩押的边界，揭开它的肩头，夺去它一切的防御，使它成为任何想要掳掠之人的易得之掠物。」（一）看它将如何被暴露；那些作为它的力量和护卫的边境城镇，必被迦勒底的军兵拆毁、敞开。其中有些城邑在此被点名，说是那地的荣耀，是他们所倚靠、所夸耀为固若金汤的；这些城必衰败、被弃，或被出卖，或落入敌人手中，以致摩押全然暴露，谁愿意都可以深入腹地。注意，凡以神的大能、护理和应许以外的任何防御和保护为夸耀的，迟早必看见自己夸耀的缘由变成羞愧。（二）看它将暴露给谁：东方人来取亚扪人的地为业时，也要夺取摩押人的地。神——掌管万邦的主——必把那地赐给他们，因为人的国，他赐给谁就赐给谁。亚拉伯人是牧人，安静度日，是住在帐棚里的淳朴之人，必被护理之工安排，取得摩押人的地为业——而摩押人是战士、好猎手，生活动荡。迦勒底人要借战争夺得它，亚拉伯人要在其中平安享受。论到亚扪人，经上说他们在列国中不再被记念（结 25:10），因为他们曾参与谋杀基大利（耶 40:14）。但论到摩押人，经上说：我必向摩押施行审判；他们要感受神不悦的分量，但也许不像亚扪人那样严重；无论如何，要到一个地步——他们就知道我是主耶和华，知道以色列的神是大有能力的神，他与百姓所立的约并没有断绝。
二、以东人，就是以扫的后裔，他们与雅各之间素有旧怨。这里有，
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以东人的罪（结 25:12）。他们不像摩押人和亚扪人那样，仅在犹大和耶路撒冷的倾覆上幸灾乐祸，反而趁犹太人陷于困境之机加害于他们，大概是在他们的边境上发动入侵、劫掠他们的地：以东报仇雪恨，攻击犹大家。以东人素来向犹太人进贡，正如「大的要服侍小的」那句判语所言。到了约兰的时候他们叛离。亚玛谢严厉地惩治了他们（王下 14:7），他们就为此报仇。如今他们要清算一切旧账，不仅煽动巴比伦人攻击耶路撒冷，喊着说：拆毁它，拆毁它（诗 137:7），而且剪除那些逃脱的人，正如我们在俄巴底亚书——通篇都是针对以东的预言——中所读到的（俄 11,12 等）。这里称之为报仇雪恨，表明他们不仅急于行这事，而且手段残忍，向犹太人索取了加倍的偿还。「在此他大有罪恶。」注意，向弟兄报仇在神看来是大罪；因为神曾说：伸冤在我。我们被禁止报仇或怀恨。假设从前犹大曾苛待以东，如今以东人为此暗中击杀他们，也是卑劣的事。但犹太人统治以东原是出于神的吩咐，因此以东人本不该兴师报复；况且神既特别吩咐他的百姓忘记旧怨，以东人仍心存旧恨就更显得不厚道了。申 23:7：你不可憎恶以东人。
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因这罪向他们所宣告的审判。神必为此追究他们（结 25:13）：我必伸手攻击以东。他们的地必从南部的提幔起变为荒凉，直到北部的底但倒在刀下；战争的毁灭要贯通全地。（一）他们既报了仇，神也必向他们复仇（结 25:14）：他们就知道我的报仇。那些不肯让神为他们伸冤的，可以指望神向他们报仇；那些不肯相信、不肯敬畏神报仇的，必被使知道并感受神的报仇；他们要照神的怒气、照神的烈怒被对待——不是照所用工具的软弱，而是照那使用工具之大能膀臂的力量。（二）他们既向以色列报仇，神也必借着他民以色列的手向他们复仇。他们曾大受迦勒底人之害，这似乎就是耶 49:8 所指的。但除此之外，必有拯救者上到锡安山，审判以扫山（俄 21），并且以色列的救赎者从波斯拉来，衣裳溅红（赛 63:1）；这暗含一个应许，即以色列必重新振兴，达到能辖制邻邦骄横的程度。我们也读到（《马加比一书》5:3），犹大·马加比与以扫的子孙在以土买争战，将他们大大击杀，挫了他们的锐气，夺了他们的财物；约瑟夫（《犹太古事记》13.257）也说，许尔堪使以东人向以色列进贡。注意，神审判的公义由此可见一斑：他不仅向行伤害的人报应那伤害，而且常常借受害之人的手来报应。
三、非利士人。1. 他们的罪与以东人的罪大致相同：他们向以色列百姓报仇雪恨，并且以恨恶的心报仇，不是仅仅要扰乱他们，而是要毁灭他们，为着旧恨（结 25:15）——就是对他们的旧怨（或如旁注所读，怀着永久的仇恨），一种由来已久、决意延续的仇恨。这怒气无法平息：他们报仇雪恨，以恶行为业，把行恶当作惯常的操练，他们的心——那满怀恶毒的心——全然投入其中。2. 他们的刑罚也大致相同（结 25:16）。那些要毁灭神百姓的，自己必被剪除、被毁灭；（结 25:17）那些要为自己复仇的，必发现神要向他们大施报应。这事在那地被迦勒底大军蹂躏时应验了，时在耶路撒冷被毁之后不久，正如耶 47:1-7 所预言的。奇怪的是，这些与以色列地接壤的列国，竟没有因迦勒底军队的得胜而警醒，没有因想到自身的危险而战兢；邻舍的房子着了火，正是查看自己房子的时候；但他们的不敬和恶念使他们忘却了谋略，直到神借审判使他们知道，那杯正在传递，他们之所以越不安全，正因自以为安全。
English original
Various Nations Threatened (590 BC)
⁸ Thus saith the Lord GOD; Because that Moab and Seir do say, Behold, the house of Judah is like unto all the heathen;
⁹ Therefore, behold, I will open the side of Moab from the cities, from his cities which are on his frontiers, the glory of the country, Beth-jeshimoth, Baal-meon, and Kiriathaim,
¹⁰ Unto the men of the east with the Ammonites, and will give them in possession, that the Ammonites may not be remembered among the nations.
¹¹ And I will execute judgments upon Moab; and they shall know that I am the LORD.
¹² Thus saith the Lord GOD; Because that Edom hath dealt against the house of Judah by taking vengeance, and hath greatly offended, and revenged himself upon them;
¹³ Therefore thus saith the Lord GOD; I will also stretch out mine hand upon Edom, and will cut off man and beast from it; and I will make it desolate from Teman; and they of Dedan shall fall by the sword.
¹⁴ And I will lay my vengeance upon Edom by the hand of my people Israel: and they shall do in Edom according to mine anger and according to my fury; and they shall know my vengeance, saith the Lord GOD.
¹⁵ Thus saith the Lord GOD; Because the Philistines have dealt by revenge, and have taken vengeance with a despiteful heart, to destroy it for the old hatred;
¹⁶ Therefore thus saith the Lord GOD; Behold, I will stretch out mine hand upon the Philistines, and I will cut off the Cherethims, and destroy the remnant of the sea coast.
¹⁷ And I will execute great vengeance upon them with furious rebukes; and they shall know that I am the LORD, when I shall lay my vengeance upon them.
Three more of Israel's ill-natured neighbours are here arraigned, convicted, and condemned to destruction, for contributing to and triumphing in Jerusalem's fall.
I. The Moabites. Seir, which was the seat of the Edomites, is joined with them (Eze 25:8), because they said the same as the Moabites; but they were afterwards reckoned with by themselves, Eze 25:12. Now observe,
1. What was the sin of the Moabites; they said, Behold, the house of Judah is like unto all the heathen. They triumphed, (1.) In the apostasies of Israel, were please to see them forsake their God and worship idols, and hoped that in a while their religion would be quite lost and forgotten and the house of Judah would be like all the heathen, perfect idolaters. When those that profess religion walk unworthy of their profession they encourage the enemies of religion to hope that it will in time sink, and be run down, and quite abandoned; but let the Moabites know that, though there are those of the house of Judah who have made themselves like the heathen, yet there is a remnant that retain their integrity, the religion of the house of Judah shall recover itself, its peculiarities shall be preserved, it shall not lose itself among the heathen, but distinguish itself from them, till it deliver itself honourably into a better institution. (2.) In the calamities of Israel. They said, "The house of Judah is like all the heathen, in as bad a state as they; their God is no more able to deliver them from this overflowing scourge of these parts of the world than the gods of the heathen are to deliver them. Where are the promises they gloried in and all the wonders which they and their fathers told us of? What the better are they for the covenant of peculiarity, upon which they so much valued themselves? Those that looked with so much scorn upon all the heathen are now set upon a level with them, or rather sunk below them." Note, Those who judge only by outward appearance are ready to conclude that the people of God have lost all their privileges when they have lost their worldly prosperity, which does not follow, for good men, even in affliction, in captivity among the heathen, have graces and comforts within sufficient to distinguish them from all the heathen. Though the event seem one to the righteous and wicked, yet indeed it is vastly different.
2. What should be the punishment of Moab for this sin; because they triumphed in the overthrow of Judah, their country shall be in like manner overthrown with that of the Ammonites, who were guilty of the same sin (Eze 25:9,10): "I will open the side of Moab, will uncover its shoulder, will take away all its defences, that it may become an easy prey to any that will make a prey of it." (1.) See here how it shall be exposed; the frontier-towns, that were its strength and guard, shall be demolished by the Chaldean forces, and laid open. Some of the cities are here named, which are said to be the glory of the country, which they trusted in, and boasted of as impregnable; these shall decay, be deserted, or betrayed, or fall into the enemies' hands, so that Moab shall lie exposed, and whoever will may penetrate into the heart of the country. Note, Those who glory in any other defence and protection than that of the divine power, providence, and promise, will sooner or later see cause to be ashamed of their glorying. (2.) See here to whom it shall be exposed: The men of the east, when they come to take possession of the country of the Ammonites, shall seize that of the Moabites too. God, the Lord of all lands, will give them that land; for the kingdoms of men he gives to whomsoever he will. The Arabians, who are shepherds, and live quietly, plain men dwelling in tents, shall by an overruling Providence be put in possession of the land of the Moabites, who are soldiers, men of war, and cunning hunters, that live turbulently. The Chaldeans shall get it by war, and the Arabians shall enjoy it in peace. Concerning the Ammonites it is said, They shall no more be remembered among the nations (Eze 25:10), for they had been accessory to the murder of Gedaliah, Jer 40:14. But of the Moabites it is said, I will execute judgments upon Moab; they shall feel the weight of God's displeasure, but perhaps not to that degree that the Ammonites shall; however, so far as that they shall know that I am the Lord, that the God of Israel is a God of power, and that his covenant with his people is not broken.
II. The Edomites, the posterity of Esau, between whom and Jacob there had been an old enmity. And here is,
1. The sin of the Edomites, Eze 25:12. They not only triumphed in the ruin of Judah and Jerusalem, as the Moabites and Ammonites had done, but they took advantage from the present distressed state to which the Jews were reduced to do them some real mischiefs, probably made inroads upon their frontiers and plundered their country: Edom has dealt against the house of Judah by taking vengeance. The Edomites had of old been tributaries to the Jews, according to the sentence that the elder should serve the younger. In Jehoram's time they revolted. Amaziah severely chastised them (2Ki 14:7), and for this they took vengeance. Now they would pay off all the old scores, and not only incensed the Babylonians against Jerusalem, crying, Rase it, rase it (Ps 137:7), but cut off those that escaped, as we find in the prophecy of Obadiah, which is wholly directed against Edom, Eze 25:11,12, etc. It is called here revenging a revenge, which intimates that they were not only eager upon it, but very cruel in it, and recompensed to the Jews more than double. "Herein he has greatly offended." Note, It is a great offence to God for us to revenge ourselves upon our brother; for God has said, Vengeance is mine. We are forbidden to revenge or to bear a grudge. Suppose Judah had been hard upon Edom formerly, it was a base thing for the Edomites now, in revenge for it, to smite them secretly. But the Jews had a divine warrant to reign over the Edomites, for that therefore they ought not to have made reprisals; and it was the more disingenuous for them to retain the old enmity when God had particularly commanded his people to forget it. De 23:7, Thou shalt not abhor an Edomite.
2. The judgments threatened against them for this sin. God will take them to task for it (Eze 25:13): I will stretch out my hand upon Edom. Their country shall be desolate from Teman, which lay in the south part of it; and they shall fall by the sword unto Dedan, which lay north; the desolations of war should go through the nation. (1.) They had taken vengeance, and therefore God will lay his vengeance upon them (Eze 25:14): They shall know my vengeance. Those that will not leave it to God to take vengeance for them may expect that he will take vengeance on them; and those that will not believe and fear his vengeance shall be made to know and feel his vengeance; they shall be dealt with according to God's anger and according to his fury, not according to the weakness of the instruments that are employed in it, but according to the strength of the arm that employs them. (2.) They had taken vengeance on Israel, and God will lay his vengeance on them by the hand of his people Israel. They suffered much by the Chaldeans, which seems to be referred to, Jer 49:8. But besides that there were saviours to come upon Mount Zion, who should judge the mount of Esau (Ob 1:21), and Israel's Redeemer comes with dyed garments from Bozrah (Isa 63:1), this implies a promise that Israel should recover itself again to such a degree as to be in a capacity of curbing the insolence of its neighbours. And we find (1 Mac. v. 3) that Judas Maccabeus fought against the children of Esau in Idumea, gave them a great overthrow, abated their courage, and took their spoil; and Josephus says (Antiq. 13.257), that Hircanus made the Edomites tributaries to Israel. Note, The equity of God's judgments is to be observed when he not only avenges injuries upon those that did them, but by those against whom they were done.
III. The Philistines. And, 1. Their sin is much the same with that of the Edomites: They have dealt by revenge with the people of Israel, and have taken vengeance with a despiteful heart, not to disturb them only, but to destroy them, for the old hatred (Eze 25:15), the old grudge they bore them, or (as the margin reads it) with perpetual hatred, a hatred that began long since and which they resolved to continue. The anger was implacable: they dealt by revenge, traded in the acts of malice; it was their constant practice, and their heart, their spiteful heart, was upon it. 2. Their punishment likewise is much the same, Eze 25:16. Those that were for destroying God's people shall themselves be cut off and destroyed; and (Eze 25:17) those that were for avenging themselves shall find that God will execute great vengeance upon them. This was fulfilled when that country was wasted by the Chaldean army, not long after the destruction of Jerusalem, which is foretold, Jer 47:1-7. It was strange that these nations, which bordered upon the land of Israel, were not alarmed by the success of the Chaldean army, and made to tremble in the apprehension of their own danger; when their neighbour's house was on fire it was time to look to their own; but their impiety and malice made them forget their politics, till God by his judgments convinced them that the cup was going round, and they were the less safe for being secure.
审判从神的家开始，因此先知——也就是那些审判官——也从他们开始；但审判不可止于那里，因此他们也不可止息。以西结已经作完了关乎耶路撒冷毁灭的见证。关于那事，他受命不可再说，只可站在守望台上等候结局；然而他不可沉默；在以色列地的四围有许多邻国，他必须像以赛亚和耶利米从前所做的那样，向他们发预言，并宣告神对他们的指控，主要是因他们在神百姓遭难的日子，向他们所行的凌辱和加害。在本章我们有他向以下各国所发的预言：一、向亚扪人（结25:1-7）。二、向摩押人（结25:8-11）。三、向以东人（结25:11-14）。四、向非利士人（结25:15-17）。加在他们各人身上的罪名，就是他们对神的以色列所行的野蛮骄横之举；为此，神威吓要将同样的震怒之杯递在他们手中。神如此为他们怀怒，对以色列是一种鼓励，使他们相信，尽管神这样严厉地对待他们，他却没有弃绝他们，仍然承认他们，并要为他们伸冤。