Chú giải chương
Zephaniah Chương 2
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In this chapter we have, I. An earnest exhortation to the nation of the Jews to repent and make their peace with God, and so to prevent the judgments threatened before it was too late (Zep 2:1-3), and this inferred from the revelation of God's wrath against them in the foregoing chapter. II. A denunciation of the judgments of God against several of the neighbouring nations that had assisted, or rejoiced in, the calamity of Israel. 1. The Philistines, Zep 2:4-7. 2. The Moabites and Ammonites, Zep 2:8-11. 3. The Ethiopians and Assyrians, Zep 2:12-15. All these shall drink of the same cup of trembling that is put into the hands of God's people, as was also foretold by other prophets before and after.
1-3
The People Exhorted to Repent (612 BC)
简体中文
劝勉百姓悔改（主前 612 年）
¹ 不知羞耻的国民哪，你们应当聚集，趁命令还没有生效——聚集吧； ² 趁命令尚未生效，趁那日未如糠秕过去，趁耶和华的烈怒尚未临到你们，趁耶和华发怒的日子未到以先。 ³ 世上遵守他典章的谦卑人哪，你们都当寻求耶和华；寻求公义，寻求谦卑；或者在耶和华发怒的日子，你们可以隐藏起来。
此处我们看见先知在前章对将临之审判所作的可怖描述中，所指的是什么。从头到尾他的目的不是驱百姓至绝望，而是驱他们归向神、归向本分——不是使他们吓得失了心智，而是使他们吓得脱离罪。为此他在此呼召他们悔改——全国性的悔改——作为防止全国性毁灭的惟一之道。当注意——
I. 召集他们赴全国性聚会的号令（番2:1）：你们应当聚集。 他在前章末了的话告诉他们，神必速速除灭这地的一切居民——据此，人当想，便应接着说："散开吧，去寻你们能找到的避难之处。"当耶路撒冷被罗马人最后毁灭的判语绝对发出之时，所给的正是那建议（太24:16）：那时在犹太的应当逃到山上；但此处却不然。神警告，为使他不致击伤；威吓，为使他不致击打；所以召百姓寻求转消其怒气的法子。这号令是向不知羞耻的国民——即不被悦纳的国民——发出的。此词或指：第一，无求愿之心——对神或对他名的记念毫无渴慕，不渴慕他的恩惠或恩典，对此极冷漠，无心悔改改过。"然而聚集吧，看看能否彼此激发心愿。"如此神常被那些不寻求他、不问求他的人寻见（赛65:1）。或第二，无可悦纳之处——毫无可爱之处，他们里面毫无可亲可爱、或可向神举荐之处。以色列地素来是美地、可悦之地（但11:41）；但如今它不可爱了，它是不被悦纳的国民——神本可公义地对之说：离开我吧；他却说：聚集到我这里来吧，让我们看看能否想出什么办法来防止这毁灭。聚集吧，好叫你们整体在神面前自卑，可以禁食、祷告、寻求他的面。聚集吧，好彼此商议在这紧要关头当行何事，使各人可以思考，可以彼此进言、受教，可以各抒己见，使所行的得以同心合意，从而成为全国的举动。有人如此读：查问你们自己，是的，查问你们自己；省察你们的良心；查看你们的心；考察试探你们的道路；查问你们自己，好发现那惹动神如此不悦的罪，并寻得归回他之路。注意，当神与我们相争之时，我们当省察自己。
II. 所用以催促他们在此事上极其认真与从速的论据（番2:2）："当诚恳去行；趁未为时太晚，当尽速去行——趁命令尚未生效，趁那日未过。"此处说话的方式极其生动而警醒，为使他们察觉——正如一切罪人所当察觉的——第一，他们的危险极大，他们的所有都系于此，那是生死攸关之事，因此既正当要求、也当配得心思所能有的最专注的投入。这不是小事，所以不是可等闲视之的事。向他们所点燃的，是耶和华的烈怒，正要落在他们身上——那是无人能与之同居的吞灭之火，无人能抵挡或在它之下抬头。"你们所受威吓的，是耶和华发怒的日子——所定为倾倒其怒气满溢之瓶的日子——就是番1:14所说的耶和华大日。""你们岂不当关心为那日预备吗？"第二，它极其紧迫："趁命令尚未生效便速速奋起，那时便为时已晚，机会便丧失、永不再得。判语仿佛怀了胎，它必生下那日——可怕之日——必如糠秕一般过去，将你们如风前的糠秕吹入被掳之中。"我们不知一日要生何事（箴27:1），但我们确知判语要为不悔改的罪人生出何事，所以他们极需在悦纳的时候及时悔改。注意，凡与神有争辩之人的智慧，是在途中便快快与他和息，趁他的烈怒尚未临到他们——便不能转回。在这类情形中，耽延极其危险，可能致命；若因之而心硬化，便必如此。我们大家都当何等迫切地在圣灵离开我们、或停止与我们相争之前，在恩典之日或性命之日未过之前，在我们永恒的状态在所定之大深渊的彼岸被定夺之前，与神和好！
III. 为有效地行此所开的指示。仅在惊惶中聚集尚不足够，他们必须严肃而平静地投身当日的本分（番2:3）：你们当寻求耶和华。 他们为要在神那里寻得怜悯，在此受命去寻求；因为法则是——寻找，就寻见。虽已向全国发出笼统的呼召，要他们聚集，但他们中绝大多数人难望有什么善果；若这地能得救，必是因少数敬虔人的势力与代求；所以劝勉在此特别指向他们。当注意：第一，他们如何被描述——他们是地上的谦卑人——或这地的谦卑人。神百姓的显著特征便是他们是地上的谦卑人；这是他们的徽章；这是他们的号衣。他们谦虚、谦卑、在自己眼中看为低；他们温和、温柔、向人退让，不易发怒，不十分发怒，不长久发怒；他们是地上的安静人（诗35:20）。他们对神顺服、降服——对他一切诫命、对他一切护理。受此原则与性情所感，他们遵守他的典章——即遵行他的律法，守他的制度，对向他当尽的本分有良心，并为他在世间荣耀与利益的推展而尽心。第二，他们受命当行何事；他们必须寻求——此词既表示仔细的查问，也表示不断的努力，为使他们能知能行其本分。（一）他们必须寻求耶和华——寻求他的恩惠与恩典，在各场合亲近他，向他求所需，早早寻求他，殷勤寻求他，并继续寻求他。（二）他们必须寻求公义。"向神寻求他应许给你们的成全，并留意你们在他本分上更加丰盛；寻求基督的公义归在你们身上，寻求神之灵的恩典植于你们心中；饥渴慕义。"（三）他们必须寻求谦卑。这是他们极其显著、以致被称为这地的谦卑人的恩典，然而这恩典他们仍需寻求。注意，无论多好的人都仍当努力更好，无论有多少恩典的人都仍当祷告、劳力求更多。不，凡在任何特别恩典上卓越的人，仍当寻求在那恩典上更加卓越——因为仇敌在那恩典上向他们发动最多的攻击，朋友在那恩典上对他们期望最多，而他们自己又最容易在其中自恃。你若说"够了"，你便灭亡了。在即将来临的艰难试炼之时，谦卑人将发觉自己所有的一切谦卑都有用武之地，而一切仍嫌不足，所以当恳切寻求，并祷告：当神在他的护理中给他们机会时，他也必以他的恩典使他们能以操练——向众人显出一切的谦卑，在各事上——使力量与日子相称。
IV. 为采纳这些指示所给的鼓励：或者在耶和华发怒的日子，你们可以隐藏起来。 第一，"你们——尤其你们这些地上的谦卑人。虽然耶和华发怒的日子确临到这地，你们却必安全，必在特别的保护之下。我必使你的余民得福（耶15:11）。我必以你的性命为掠物（耶45:5）。那日我必搭救你（耶39:17）。或者你们可以隐藏起来；若有人被隐藏，你们必被隐藏。"善人不能保证暂时得保——因为众人所遇的一样——但他们最有可能被隐藏，最配得护理之分别看顾。如此以不确定之语表达，为要试炼他们是否信神本性的良善——虽然他们只有应许的"或者"；并要在他们心中保持圣洁的敬畏与儆醒，免得他们似乎有所亏缺，并免得作了什么使自己脱离神圣保护之事。注意，在普遍不义的世代中坚守正直的人，有理由盼望在普遍灾祸的世代中，神必为他们找出一个藏身之处，在那里他们必安全无虞。他们必被隐藏（如路德所言）或在天上，或在天之下——或在天之拥有中，或在天之保护下。或第二，"你们这国民——虽是不被悦纳的国民——但在耶和华向邻邦发怒之日，当他的审判遍行之时，你们却可以隐藏起来；你们的地必为那站在破口转消神怒的少数谦卑人的缘故而得保全。"我们大家都当为自己确知在神发怒的大日必被隐藏；我们若在尽职的本分之密室中隐藏自己，神也必将我们隐藏在安全之密室（赛26:20）。我们若预备了方舟，那便是我们的藏身之处（创7:1）。
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The People Exhorted to Repent (612 BC)
¹ Gather yourselves together, yea, gather together, O nation not desired;
² Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the LORD come upon you, before the day of the LORD's anger come upon you.
³ Seek ye the LORD, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the LORD's anger.
Here we see what the prophet meant in that terrible description of the approaching judgments which we had in the foregoing chapter. From first to last his design was, not to drive the people to despair, but to drive them to God and to their duty—not to frighten them out of their wits, but to frighten them out of their sins. In pursuance of that he here calls them to repentance, national repentance, as the only way to prevent national ruin. Observe,
I. The summons given them to a national assembly (Zep 2:1): Gather yourselves together. He had told them, in the last words of the foregoing chapter, that God would make a speedy riddance of all that dwelt in the land, upon which, one would think, it should follow, "Disperse yourselves, and flee for shelter where you can find a place." When the decree had absolutely gone forth for the last destruction of Jerusalem by the Romans, that was the advice given (Mt 24:16), Then let those who are in Judea flee into the mountains; but here it is otherwise. God warns, that he may not wound, threatens, that he may not strike, and therefore calls to the people to use means for the turning away of his wrath. The summons is given to a nation not desired. The word signifies either, 1. Not desiring, that has not any desires towards God or the remembrance of his name, is not desirous of his favour or grace, but very indifferent to it, has no mind to repent and reform. "Yet come together, and see if you can stir up desires in one another." Thus God is often found of those that sought him not, nor asked for him, Isa 65:1. Or, 2. Not desirable, no ways lovely, nor having any thing in them amiable, or which might recommend them to God. The land of Israel had been a pleasant land, a land of delight (Da 11:41); but now it is unlovely, it is a nation not desired, to which God might justly say, Depart from me; but he says, "Gather together to me, and let us see if any expedient can be found out for the preventing of the ruin. Gather together, that you may in a body humble yourselves before God, may fast, and pray, and seek his face. Gather together, to consult among yourselves what is to be done in this critical juncture, that every one may consider of it, may give and take advice, and speak his mind, and that what is done may be done by consent and so may be a national act." Some read it, "Enquire into yourselves, yea, enquire into yourselves; examine your consciences; look into your hearts; search and try your ways; enquire into yourselves, that you may find out the sin by which God has been provoked to this displeasure against you, and may find out the way of returning to him." Note, When God is contending with us it concerns us to enquire into ourselves.
II. Arguments urged to press them to the utmost seriousness and expedition herein (Zep 2:2): "Do it in earnest; do it with all speed before it is too late, before the decree bring forth, before the day pass." The manner of speaking here is very lively and awakening, designed to make them apprehensive, as all sinners are concerned to be, 1. That their danger is very great, that their all lies at stake, that it is a matter of life and death, which therefore well requires and well deserves the closest application of mind that can be. It is not a trifle, and therefore is not a thing to be trifled about. It is the fierce anger of the Lord that is kindled against them, and is just ready to kindle upon them, that devouring fire which none can dwell with, which none can make head against or hold up their head under. "It is the day of the Lord's anger, the day set for the pouring out of the full vials of it, that you are threatened with, that great day of the Lord" spoken of, Zep 1:14. "Are you not concerned to prepare for that day?" 2. That it is very imminent: "Bestir yourselves now quickly, before the decree bring forth, and then it will be too late, the opportunity will be lost and never retrieved. The decree is as it were big with child, and it will bring forth the day, the terrible day, which shall pass as chaff, which shall hurry you away into captivity as chaff before the wind." We know not what a day may bring forth (Pr 27:1), but we do know what the decree will bring forth against impenitent sinners, whom therefore it highly concerns to repent in time, in the accepted time. Note, It is the wisdom of those whom God has a controversy with to agree with him quickly, while they are in the way, before his fierce anger comes upon them, not to be turned away. In a case of this nature delays are highly dangerous and may be fatal; they will be so if by them the heart is hardened. How solicitous should we all be to make our peace with God before the Spirit withdraw from us, or cease to strive with us, before the day of grace be over or the day of life, before our everlasting state shall be determined on the other side of the great gulf fixed!
III. Directions prescribed for the doing of this effectually. It is not enough to gather together in a consternation, but they must seriously and calmly apply to the duty of the day (Zep 2:3): Seek you the Lord. That they might find mercy with God, they are here put upon seeking; for so is the rule—Seek, and you shall find. A general call was given to the whole nation to gather together, but little good is to be expected from the far greater part of them; if the land be saved, it must be by the interest and intercession of the pious few, and therefore to them the exhortation here is particularly directed. And observe, 1. How they are described—they are the meek of the earth, or of the land. It is the distinguishing character of the people of God that they are the meek ones of the earth; this is their badge; it is their livery. They are modest, and humble, and low in their own eyes; they are mild, and gentle, and yielding to others, not soon angry, not very angry, not long angry; they are the quiet in the land, Ps 35:20. And they are subject and submissive to their God, to all his precepts and all his providences. Actuated by this principle and disposition, they have wrought his judgments, that is, have obeyed his laws, observed his institutions, have made conscience of their duty to him, and have laid out themselves for the advancement of his honour and interest in the world. 2. What they are required to do; they must seek, which denotes both a careful enquiry and a constant endeavour, that they may know and do their duty. (1.) They must seek the Lord, seek his favour and grace, address him upon all occasions, ask of him what they need, seek him early, seek him diligently, and continue seeking him. (2.) They must seek righteousness. "Seek to God for the performance of his promises to you, and see to it that you abound yet more in duty to him; seek for the righteousness of Christ to be imputed to you, for the graces of God's Spirit to be implanted in you; hunger and thirst after them." (3.) They must seek meekness. This is a grace they were so eminent for that they were denominated the meek of the land, and yet this they must seek. Note, Those that are ever so good must still strive to be better, those that have ever so much grace must be still praying and labouring for more. Nay, those that excel in any particular grace must still seek to excel yet more in that, because in that most assaults will be made upon them by their enemies, in that most is expected from them by their friends, and in that they are most apt to be themselves secure. Si dixisti, Sufficit, periisti—Say but, I am all that I ought to be, and you are undone. In the difficult trying times approaching, the meek will find exercise for all the meekness they have, and all little enough, and therefore should seek it earnestly, and pray that when God in his providence gives them occasion for it he would by his grace enable them to exercise it, to show all meekness to all men, in all instances, that, as the day is, so may the strength be.
IV. Encouragements given to take these directions: It may be, you shall be hid in the day of the Lord's anger. 1. "You particularly that are the meek of the earth. Though the day of the Lord's anger do come upon the land, yet you shall be safe, you shall be taken under special protection. Verily it shall be well with thy remnant, Jer 15:11. Thy life will I give unto thee for a prey, Jer 45:5. I will deliver thee in that day, Jer 39:17. It may be, you shall be hid; if any be hid, you shall." Good men cannot be sure of temporal preservation, for all things come alike to all, but they are most likely to be hid, and stand fairest for a distinguishing care of Providence. It is expressed thus doubtfully to try if they will trust the goodness of God's nature, though they have but the it may be of a promise, and to keep up in them a holy fear and watchfulness lest they should seem to come short, and should do any thing to throw themselves out of the divine protection. Note, those that hold fast their integrity, in times of common iniquity, have reason to hope that God will find out a hiding-place for them, where they shall be safe and easy, in times of common calamity. They shall be hid (as Luther says) aut in cœlo, aut sub cœlo—either in heaven or under heaven, either in the possession of heaven or under the protection of heaven. Or, 2. "You of this nation, though it be a nation not desired, yet, in the day of the Lord's anger with the neighbouring nations, when his judgments are abroad, you shall be hid; your land shall be preserved for the sake of those few meek ones that stand in the gap to turn away the wrath of God." It concerns us all to make it sure to ourselves that we shall be hid in the great day of God's wrath; and, if we hide ourselves in the chambers of duty, God will hide us in chambers of safety, Isa 26:20. If we prepare an ark, that shall be our hiding-place, Ge 7:1.
4-7
The Punishment of the Philistines (612 BC)
简体中文
对非利士人的刑罚（主前 612 年）
⁴ 因为迦萨必致见弃，亚实基伦必然荒凉；他们在正午必赶出亚实突的人；以革伦必被拔出根来。 ⁵ 住沿海之地的基利提族的国民有祸了！耶和华的话是反对你们的；迦南地、非利士人之地啊，我必毁灭你，以致无人居住。 ⁶ 沿海之地必成为牧人的住处和羊群的圈。 ⁷ 这地必为犹大家所剩下的人所得；他们必在其上牧放；晚上必躺卧在亚实基伦的房屋中；因为耶和华他们的神必眷顾他们，使他们被掳的人归回。
先知在此预言邻邦在尼布甲尼撒与其得胜的迦勒底人于那些地区所造成的毁灭中将有何分——正如当时别的先知所行的；其用意在于：第一，唤醒犹太百姓，使他们觉察那将临之灾祸的洪水何等强劲、何等深广、何等浩大，使那已临近的耶和华的日子显得更为可畏，从而促使他们预备迎之，如同预备迎接普世的洪水。第二，以此安慰他们——他们的处境虽悲，却不是独有的（苦难中之人的安慰，是有同受苦难的同伴）；更以此安慰他们——神虽似乎作了他们的仇敌、与他们争战，却仍如此作他们的朋友、作他们仇敌的仇敌，以致他为加于他们的侮辱愤慨，并必为之报仇。
在这几节中我们有非利士人的判语——他们是以色列人的近邻、宿敌。那地有五个首领辖地；此处只提四个——迦萨与亚实基伦，亚实突与以革伦；第五个迦特未提——有人以为因它此时属犹大。他们是沿海之地的居民（番2:5），因为他们的地靠大海。基利提族的国在此与他们同列，与他们毗邻（撒上30:14），与他们一同倾覆，正如结25:16所预言。非利士人的地在此被称为迦南，因为它属神赐给他百姓以色列的那片地，也列入赐给他们的应许之内（书13:3）。这地尚需攻取（非利士的五个首领），所以他们不义地将以色列人拒于其拥有之外（士3:3）——如今此事被记念归罪于他们。因为别人的权利虽可被长久不义地占有，公义的神至终必为冤屈报仇。
I. 此处预言非利士人——那些篡夺者——必被驱逐、被彻底除灭。笼统而言，这里有祸哉临到他们（番2:5）——来自神的祸，表示一切灾祸：耶和华的话反对他们——先前先知的话，虽尚未应验，届时必将应验（赛14:31）。这话如今藉这位先知也反对他们。注意，凡耶和华的话所反对的人，实在处于有祸的境地，因为他的一句话也不落空。背叛神话语诫命的人，神话语的威吓必反对他们。其后果不亚于他们的毁灭：第一，神自己必作其创始者：我必毁灭你——我能成就我所说的，也必成就。第二，这必是普遍的毁灭；它必遍及全地，无论城乡：迦萨必致见弃——虽然如今人烟稠密。耶47:6曾预言秃头必临到迦萨；亚历山大大帝将此城夷为平地，我们发现（徒8:26）迦萨是旷野。亚实基伦必然荒凉——作荒凉的样本。亚实突的人在正午必被赶出——在最酷热之时，他们毫无荫蔽、无遮护可护庇；正当他们最为天气所扰之时，却被迫被掳——这是其苦境的加重情节。以革伦同样必被拔出根来——那长久扎根的。非利士人的地必被剥夺居民；无人居住（番2:5）。神造地为要人居住（赛45:18），否则他便造之为徒然；但人若不达到其受造之目的——事奉神——神以地将地不达到其受造之目的——服事人作居所——为公义；人的罪有时使地服于此虚空。第三，这必是全然的毁灭。沿海之地——素来为船只之港口、商人之居所——如今必被废弃，只作牧人的小屋与羊群的圈（番2:6），那时或许比非利士众首领占据之时更得善用。
II. 此处预言犹大家——那正当的主人——必复得其拥有（番2:7）。那些被掳归回的余民，当神眷顾他们之时，必得以安然躺卧在亚实基伦的房屋中——晚上疲倦欲睡之时躺卧。他们必在其上牧放自己与羊群。注意，神至终必将其权利复还他的百姓，虽然他们可能被长久拒于其外。
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The Punishment of the Philistines (612 BC)
⁴ For Gaza shall be forsaken, and Ashkelon a desolation: they shall drive out Ashdod at the noon day, and Ekron shall be rooted up.
⁵ Woe unto the inhabitants of the sea coast, the nation of the Cherethites! the word of the LORD is against you; O Canaan, the land of the Philistines, I will even destroy thee, that there shall be no inhabitant.
⁶ And the sea coast shall be dwellings and cottages for shepherds, and folds for flocks.
⁷ And the coast shall be for the remnant of the house of Judah; they shall feed thereupon: in the houses of Ashkelon shall they lie down in the evening: for the LORD their God shall visit them, and turn away their captivity.
The prophet here comes to foretel what share the neighbouring nations should have in the destruction made upon those parts of the world by Nebuchadnezzar and his victorious Chaldees, as others of the prophets did at that time, which is designed, 1. To awaken the people of the Jews, by making them sensible how strong, how deep, how large, the inundation of calamities should be, that the day of the Lord, which was near, might appear the more dreadful, and they might thereby be quickened to prepare for it as for a general deluge. 2. To comfort them with this thought, that their case, though sad, should not be singular (Solamen miseris socios habuisse doloris—The wretched find it consolatory to have companions of their woe), and much more with this, that though God had seemed to be their enemy, and to fight against them, yet he was still so far their friend, and an enemy to their enemies, that he resented, and would revenge, the indignities done them.
In these verses we have the doom of the Philistines, who were near neighbours, and old enemies, to the people of Israel. Five lordships there were in that country; only four are here named—Gaza and Ashkelon, Ashdod and Ekron; Gath, the fifth, is not named, some think because it was now subject to Judah. They were the inhabitants of the sea-coasts (Zep 2:5), for their country lay upon the Great Sea. The nation of the Cherethites is here joined with them, which bordered upon them (1Sa 30:14) and fell with them, as is foretold also, Eze 25:16. The Philistines' land is here called Canaan, for it belonged to that country which God gave to his people Israel, and was inserted in the grant made to them, Jos 13:3. This land is yet to be possessed (five lords of the Philistines), so that they wrongfully kept Israel out of the possession of it (Jdg 3:3), which is now remembered against them. For, though the rights of others may be long detained unjustly, the righteous God will at length avenge the wrong.
I. It is here foretold that the Philistines, the usurpers, shall be dispossessed and quite extirpated. In general, here is a woe to them (Zep 2:5), which, coming from God, denotes all misery: The word of the Lord is against them—the word of the former prophets, which, though not yet accomplished, will be in its season, Isa 14:31. This word, now by this prophet, is against them. Note, Those are really in a woeful condition that have the word of the Lord against them, for no word of his shall fall to the ground. Those that rebel against the precepts of God's word shall have the threatenings of the word against them. The effect will be no less than their destruction, 1. God himself will be the author of it: "I will even destroy thee, who can make good what I say and will." 2. It shall be a universal destruction; it shall extend itself to all parts of the land, both city and country: Gaza shall be forsaken, though now a populous city. It was foretold (Jer 47:6) that baldness should come upon Gaza; Alexander the Great razed that city, and we find (Ac 8:26) that Gaza was a desert. Ashkelon shall be a desolation, a pattern of desolation. Ashdod shall be driven out at noon-day; in the extremity of the scorching heat they shall have no shade, no shelter to protect them; but then, when most incommoded by the weather, they shall be forced away into captivity, which will be an aggravating circumstance of it. Ekron likewise shall be rooted up, that had been long taking root. The land of the Philistines shall be dispeopled; there shall be no inhabitant, Zep 2:5. God made the earth to be inhabited (Isa 45:18), otherwise he would have made it in vain; but, if men do not answer the end of their creation in serving God, it is just with God that the earth should not answer the end of its creation in serving them for a habitation; man's sin has sometimes subjected it to this vanity. 3. It shall be an utter destruction. The sea-coast, which used to be a harbour for ships and a habitation for merchants, shall now be deserted, and be only cottages for shepherds and folds for flocks (Zep 2:6), and then perhaps put to better use than when it was possessed by the lords of the Philistines.
II. It is here foretold that the house of Judah, the rightful owners, shall recover the possession of it, Zep 2:7. The remnant of those that shall return out of captivity, when God visits them, shall be made to lie down in safety in the houses of Ashkelon, to lie down in the evening, when they are weary and sleepy. There they shall feed themselves and their flocks. Note, God will at length restore his people to their rights, though they may be long kept out from them.
8-11
The Punishment of Various Nations (612 BC)
简体中文
对列国的刑罚（主前 612 年）
⁸ 我听见摩押人的毁谤，和亚扪人的辱骂，就是他们毁谤我的百姓，自夸超过他们的境界。 ⁹ 所以万军之耶和华以色列的神说：我指着我的永生起誓，摩押必如所多玛，亚扪人必如蛾摩拉，成为荆棘生长之处、盐坑、永远的荒废；我百姓所剩的人必掠夺他们，我百姓中所剩的人必得他们的地为业。 ¹⁰ 这事临到他们是因他们的骄傲，因为他们自夸自大，毁谤万军之耶和华的百姓。 ¹¹ 耶和华必向他们显为可畏；因为他使地上的众神饥饿；列国海岛的居民各在自己的地方都敬拜他。
摩押人与亚扪人都是罗得的后裔；他们的地相邻，且都与以色列毗邻，所以在此的预言中将他们并列。
I. 他们同被指控一项罪——就是毁谤辱骂神的百姓，并在他们的灾祸中夸胜（番2:8）：他们毁谤我的百姓；当神的百姓紧紧跟随其本分之时，他们大概为他们宗教的特别之处加以毁谤；如今他们既背离神、落在他的不悦之下，他们又为此毁谤他们。在历世历代，神的百姓因这因那受毁谤辱骂，乃是素常的份。古蛇如此吐其毒液；其根在于骄傲——正是因他们的骄傲，他们向万军之耶和华的百姓自夸自大，以为自己与他们一样好、一样大、各方面一样有福。神的百姓所充满的，正是骄傲人的藐视（诗123:4）。他们说大话（有人如此读，magna locuti sunt——他们说了大事）超过他们的境界（番2:8）——指那些与他们接壤的百姓，他们在各场合向之傲慢；或指他们所宣称的所有权，他们与之争辩；或指他们所夸的保护，他们加以讥笑；他们向万军之耶和华的百姓说大话，视之为被弃绝的被弃之民。虚妄的大言正是教会仇敌的天然语言。但我听见了（神说），"我要让你们知道我听见了。我听见了，我必为之算账"（犹15）。若神听见我们所受的毁谤辱骂，这便是我们当如聋子不听（诗38:14-15）的好理由。不，神不仅留意，更因加于他百姓的毁谤而关心——因为他们是他的；凡以轻蔑观看万军之耶和华之百姓的人，必因此羞辱万军之耶和华自己。结25:3,8 正有同样之事归罪于摩押与亚扪。
II. 他们同受一个判语。同伙作恶的，可预期在荒废中也同伙。请看对他们宣判的庄重（番2:9）。这是万军之耶和华——全体的至高主——他有权威下此判语、有能力执行；这是以色列的神——他为他们的尊荣发热心；是他说的，不，是他起的誓——万军之耶和华以色列的神说：我指着我的永生起誓。判语是：第一，摩押人与亚扪人必全然被灭；他们必如所多玛与蛾摩拉——其废墟的痕迹在死海附近，紧邻摩押与亚扪之地；他们虽不以同样手段（即天上的火），却几乎以同样方式被荒废；不再有人居住，或长久无人居住。那地不出产五谷，只长荆棘；其中不再有那地素来丰盛的甘美水泉，只有盐坑。第二，以色列必胜过他们，必掠夺他们的财物，并以合法的战争得他们的地为业。注意，骄傲的人有时因神公义的审判，落在被他们曾傲慢践踏之人所践踏的屈辱之中。这事临到他们是因他们的骄傲。
III．别的列国也必同样被降卑，使耶和华独自被高举（番2:11）：耶和华必向他们显为可畏——特别向那使自己作神以色列人之可畏的摩押人与亚扪人。因为：第一，外邦的神必被废除。它们长久据有地位，其敬拜者既荣耀它们、又以它们为夸。但耶和华必使地上的众神饥饿——将它们从其堡垒中饿出来。异教徒有一个痴妄的想法，以为他们的偶像因他们的祭物得享盛宴，吃他们祭物的肥甘（申32:38）。彼勒已吞吃一切。但此处应许：当基督宗教在世上设立之时，人必从这些哑巴偶像的事奉中转回，必废弃它们的祭坛，不再带祭物给它们，如此它们必饥饿——或说它们的祭司必变瘦（原文如此）。这暗示那些偶像的虚空——它们的存亡在乎其敬拜者能使之饥饿；而真神说：我若饥饿，必不告诉你。这也暗示以色列的神对它们的得胜。如今我们知他比一切神更大。第二，外邦的列国必被归正；当福音得势之时，人必藉之被带到敬拜那永远活着的神面前（因为那是永远福音的命令，启14:7），各人从自己的地方；他们不必上耶路撒冷去敬拜以色列的神，而是无论何在，都可亲近他。我愿男人随处祷告。神不仅被以色列各支派、以及与他们联合的外人所敬拜，更被列国海岛的居民所敬拜。这是一项对我们的本国大有恩惠的应许，因为它是外邦海岛中最显要的一个，神必在其中得荣耀。
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The Punishment of Various Nations (612 BC)
⁸ I have heard the reproach of Moab, and the revilings of the children of Ammon, whereby they have reproached my people, and magnified themselves against their border.
⁹ Therefore as I live, saith the LORD of hosts, the God of Israel, Surely Moab shall be as Sodom, and the children of Ammon as Gomorrah, even the breeding of nettles, and salt-pits, and a perpetual desolation: the residue of my people shall spoil them, and the remnant of my people shall possess them.
¹⁰ This shall they have for their pride, because they have reproached and magnified themselves against the people of the LORD of hosts.
¹¹ The LORD will be terrible unto them: for he will famish all the gods of the earth; and men shall worship him, every one from his place, even all the isles of the heathen.
The Moabites and Ammonites were both of the posterity of Lot; their countries joined, and, both adjoining to Israel, they are here put together in the prophecy against them.
I. They are both charged with the same crime, and that was reproaching and reviling the people of God and triumphing in their calamities (Zep 2:8): They have reproached my people; while God's people kept close to their duty it is probable that they reproached them for the singularities of their religion; and now that they had revolted from God, and fallen under his displeasure, they reproached them for that too. It has been the common lot of God's people in all ages to be reproached and reviled upon one account or other. Thus the old serpent spits his venom; and pride is at the bottom of it; it is in their pride that they have magnified themselves against the people of the Lord of hosts, thinking themselves as good as they, as great, and every way as happy. It is the comtempt of the proud that God's people are filled with, Ps 123:4. They have spoken big (so some read it, magna locuti sunt—they have spoken great things) against their border (Zep 2:8), against those of them that bordered upon their country, whom upon all occasions they insulted, or against the property they claimed, which they disputed, or the protection they boasted of, which they ridiculed; they spoke big against the people of the Lord of hosts as a deserted abandoned people. Great swelling words of vanity are the genuine language of the church's enemies. "But I have heard them" (says God), "and will let you know that I have heard them. I have heard, and I will reckon for them," Jude 1:15. And, if God hears the reproaches and revilings we are under, it is a good reason why we should be as a deaf man that hears not, Ps 38:14,15. Nay, God not only takes notice of, but interests himself in the reproaches cast on his people, because they are his; and it is certain that those who look with disdain upon the people of the Lord of hosts thereby dishonour the Lord of hosts himself. See this very thing charged on Moab and Ammon, Eze 25:3,8.
II. They are both laid under the same doom. Associates in iniquity may expect to be such in desolation. See with what solemnity sentence is pronounced upon them, Zep 2:9. It is the Lord of hosts, the sovereign Lord of all, who has authority to pass this sentence and ability to execute it; it is the God of Israel, who is jealous for their honour; it is he that has said it, nay, he has sworn it, As I live, saith the Lord. The sentence is, 1. That the Moabites and Ammonites shall be quite destroyed; they shall be as Sodom and Gomorrah, the marks of whose ruins in the Dead Sea lay near adjoining to the countries of Moab and Ammon; they shall, though not by the same means (even fire from heaven), Yet almost in the same manner, be laid waste; not again to be inhabited, or not of a long time. The country shall produce nothing but nettles, instead of corn; and there shall be brine-pits, instead of the pleasant fountains of water with which the country had abounded. 2. That Israel shall be too hard for them, shall spoil them of their goods and possess their country by lawful war. Note, Proud men sometimes, by the just judgment of God, fall under the mortification of being trampled upon themselves by those whom once they haughtily trampled upon. And this shall they have for their pride.
III. Other nations shall in like manner be humbled, that the Lord alone may be exalted (Zep 2:11): The Lord will be terrible unto the Moabites and Ammonites in particular, who have made themselves a terror to his Israel. For, 1. Heathen gods must be abolished. They have long had possession, and their worshippers have both glorified them and gloried in them. But the Lord will famish all the gods of the earth, will starve them out of their strong-holds. The Pagans had a fond conceit that their idols were regaled by their offerings, and did eat the fat of their sacrifices, De 32:38. Omnia comesta à Belo—Bel has eaten all. But it is here promised that when the Christian religion is set up in the world men shall be turned from the service of these dumb idols, shall forsake their altars, and bring no more sacrifices to them, and thus they shall be famished, or made lean (as the word is), their priests shall. This intimates the vanity of those idols; it lies in the power of their worshippers to famish them; whereas the true God says, If I were hungry, I would not tell thee. It intimates also the victory of the God of Israel over them. Now know we that he is greater than all gods. 2. Heathen nations must be converted; when the gospel gets ground, by it men shall be brought to worship him who lives for ever (for that is the command of the everlasting gospel, Re 14:7), every one from his place; they shall not need to go up to Jerusalem to worship the God of Israel, but wherever they are, they may have access to him. I will that men pray every where. God shall be worshipped, not only by all the tribes of Israel and the strangers who join themselves to them, but by all the isles of the heathen. This is a promise which looks favourably upon our native country, for it is one of the most considerable of the isles of the Gentiles, by which God will be glorified.
12-15
Ethiopia and Assyria Threatened (612 BC)
简体中文
对古实与亚述的威吓（主前 612 年）
¹² 古实人哪，你们也必被我的刀所杀。 ¹³ 他必伸手攻击北方，毁灭亚述；使尼尼微荒凉，又干旱如旷野。 ¹⁴ 群畜和各国的走兽必躺卧在其中；鹈鹕和箭猪要宿在柱顶上；窗内有鸟声；门槛必荒废；因为他必露出香柏木板。 ¹⁵ 这是素来欢乐安然居住的城，心里说：唯有我，除我以外再没有别的；现在何竟荒凉，成为野兽躺卧之处！凡经过的人必都嗤笑，向她摇手。
杯正在轮流传递——当尼布甲尼撒继续征服又征服之时；不仅以色列近处的邻邦，连那些更远的，也必为他们对神百姓所行的恶受审；古实人与亚述人在此被追究。第一，古实人——或阿拉伯人——他们有时曾使以色列惊恐（如亚撒之时，代下14:9），如今必受清算：你们也必被我的刀所杀（番2:12）。尼布甲尼撒是神的刀——他手中的工具，用以制伏并惩罚这些以及别的仇敌（诗17:14）。第二，亚述人，以及其王国首城尼尼微，接着被押上被告席，受其判语：那作神之刀的他必伸手攻击北方，毁灭亚述，作其主人。亚述曾是神向以色列发怒的杖，如今巴比伦是神向亚述发怒的杖（赛10:5）。他必使尼尼微荒凉——正如先知那鸿最近所详尽预言的。当注意：（一）尼尼微素来的境况何等繁盛（番2:15）：这是素来欢乐安然居住的城。尼尼微如此强大，以致不怕灾祸，因此安然居住，无视危险；她如此富足，以致自以为一切美物稳操胜券，因此是一座欢乐的城，充满欢笑与繁华；她的统治如此之广，以致不容对手，心里说："唯有我，除我以外再没有别的能与我相比，世上没有一城可自称与我匹敌。"神能以其审判吓阻最安逸的、降卑最骄傲的，并败坏如今最欢笑之人的欢笑。（二）尼尼微如今的毁灭必何等彻底；它必被化为荒凉（番2:13）。这座曾经繁华之城必成为如此一堆废墟，以致：[一] 作走兽的栖所——如旷野一般，群畜必卧在其中；不，如此荒废凄凉可怖之地，连野兽也要在那里栖身；那悲鸣之鸟，如鹈鹕与箭猪，也要在房屋所余的部分筑巢，如它们有时在无人居住、无人经过的旧废墟中所行的。柱顶——柱子的柱头——窗内、门槛，以及一切精巧雕刻的华美香柏木之工，都必暴露；这些凄凉不祥之鸟必栖在其上，其声音必在其中歌唱。欢笑之歌何竟变为可怖骇人之声！人何等少有理由为堂皇建筑、为华美陈设而骄傲——他们不知这一切的繁华至终可能落得何等下场！[二] 作行路者的笑谈。那些曾从远方来、为满足好奇而瞻仰尼尼微辉煌的人，如今要以从前瞻仰时的钦佩同样多的轻蔑来看她（番2:15）：凡经过的人必都嗤笑她，又向她摇手——轻看她的荒凉，不，更以之取乐——"骄傲的尼尼微到此为止。"他们不哭泣、不握拳（那些在兴盛中傲慢狂妄之人的逆境无人怜悯、无人哀悼），却嗤笑摇手——忘了或许他们自己的毁灭也已不远。
bản gốc tiếng anh
Ethiopia and Assyria Threatened (612 BC)
¹² Ye Ethiopians also, ye shall be slain by my sword.
¹³ And he will stretch out his hand against the north, and destroy Assyria; and will make Nineveh a desolation, and dry like a wilderness.
¹⁴ And flocks shall lie down in the midst of her, all the beasts of the nations: both the cormorant and the bittern shall lodge in the upper lintels of it; their voice shall sing in the windows; desolation shall be in the thresholds: for he shall uncover the cedar work.
¹⁵ This is the rejoicing city that dwelt carelessly, that said in her heart, I am, and there is none beside me: how is she become a desolation, a place for beasts to lie down in! every one that passeth by her shall hiss, and wag his hand.
The cup is going round, when Nebuchadnezzar is going on conquering and to conquer; and not only Israel's near neighbours, but those that lay more remote, must be reckoned with for the wrongs they have done to God's people; the Ethiopians and the Assyrians are here taken to task. 1. The Ethiopians, or Arabians, that had sometimes been a terror to Israel (as in Asa's time, 2Ch 14:9), must now be reckoned with: They shall be slain by my sword, Zep 2:12. Nebuchadnezzar was God's sword, the instrument in his hand with which these and other enemies were subdued and punished, Ps 17:14. 2. The Assyrians, and Nineveh the head city of their monarchy, are next set to the bar, to receive their doom: He that is God's sword will stretch out his hand against the north, and destroy Assyria, and make himself master of it. Assyria had been the rod of God's anger against Israel, and now Babylon is the rod of God's anger against Assyria, Isa 10:5. He will make Nineveh a desolation, as was lately and largely foretold by the prophet Nahum. Observe, (1.) How flourishing Nineveh's state had formerly been (Zep 2:15): This is the rejoicing city that dwelt carelessly. Nineveh was so strong that she feared no evil, and therefore dwelt carelessly and set danger at defiance; she was so rich that she thought herself sure of all good, and therefore was a rejoicing city, full of mirth and gaiety; and she had such a dominion that she admitted no rival, but said in her heart, "I am, and there is none besides me that can compare with me, no city in the world that can pretend to be equal with me." God can with his judgments frighten the most secure, humble the most haughty, and mar the mirth of those that most laugh now. (2.) How complete Nineveh's ruin shall now be; it shall be made a desolation, Zep 2:13. Such a heap of ruins shall this once pompous city be that it shall be, [1.] A receptacle for beasts, such a wilderness that flocks shall lie down in it; nay, such a waste, desolate, frightful place, that wild beasts, shall take up their abode there; the melancholy birds, as the cormorant and bittern, shall make their nests in what remains of the houses, as they sometimes do in old ruinous buildings that are uninhabited and unfrequented. The lintels, or chapiters of the pillars, the windows and thresholds, and all the fine cedar-work curiously engraven, shall lie exposed; and on them these rueful ominous birds shall perch, and their voice shall sing. How are the songs of mirth turned into hideous horrid noises! What little reason have men to be proud of stately buildings, and rich furniture, when they know not what all the pomp of them may come to at last! [2.] A derision to travellers. Those that had come from far, to gratify their curiosity with the sight of Nineveh's splendour, shall now look on her with as much contempt as ever they looked upon her with admiration (Zep 2:15): Every one that passes by shall hiss at her, and wag his hand, making light of her desolations, nay, and making sport with them—"There is an end of proud Nineveh." They shall not weep, and wring their hands (the adversities of those are unpitied and unlamented who were insolent and haughty in their prosperity), but they shall hiss and wag their hands, forgetting that perhaps their own ruin is not far off.
在本章中我们有以下内容：I. 恳切劝勉犹大人悔改，与神和好，趁还未太迟，便借以防止上文所威吓的审判（番 2:1-3）；这是由前一章所启示的神向他们所发的怒气推论而出的。II. 宣告神对若干曾协助、或因以色列的灾祸而喜乐的邻邦列国的审判。1. 非利士人（番 2:4-7）。2. 摩押人和亚扪人（番 2:8-11）。3. 古实人和亚述人（番 2:12-15）。这一切人必喝神百姓手中所接的同一杯战抖之杯；这在前后其他先知的预言中也早已宣告。