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This book is wholly concerning Edom, a nation nearly allied and near adjoining to Israel, and yet an enemy to the seed of Jacob, inheriting the enmity of their father Esau to Jacob. Now here we have, after the preface, Ob 1:1. I. Threatenings against Edom, 1. That their pride should be humbled, Ob 1:2-4. 2. That their wealth should be plundered, Ob 1:5-7. 3. That their wisdom should be infatuated, Ob 1:8,9. 4. That their spiteful behaviour towards God's Israel should be avenged, Ob 1:10-16. II. Gracious promises to Israel; that they shall be restored and reformed, and shall be victorious over the Edomites, and become masters of their land and the lands of others of their neighbours (Ob 1:17-20), and that the kingdom of the Messiah shall be set up by the bringing in of the great salvation, Ob 1:21.
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The Doom of Edom (587 BC)
繁體中文
以東的厄運（主前587年）
¹ 俄巴底亞得了耶和華的默示。論以東說：我從耶和華那裏聽見信息，並有使者被差往列國去，說：起來吧，一同起來與以東爭戰！
² 我使你以東在列國中為最小的，被人大大藐視。
³ 住在山穴中、居所在高處的啊，你因狂傲自欺，心裏說：誰能將我拉下地去呢？
⁴ 你雖如大鷹高飛，在星宿之間搭窩，我必從那裏拉下你來。這是耶和華說的。
⁵ 盜賊若來在你這裏，或強盜夜間而來（你何竟被剪除！），豈不偷竊直到夠了呢？摘葡萄的若來到你這裏，豈不剩下些葡萄呢？
⁶ 以掃的隱密處何竟被搜尋！他隱藏的寶物何竟被查出！
⁷ 與你結盟的都送你上路，直到交界處；和你和好的欺騙你，且勝過你；與你一同吃飯的設下網羅陷害你；在你心裏毫無聰明。
⁸ 耶和華說：到那日，我豈不從以東除滅智慧人？從以掃山除滅聰明？
⁹ 提幔哪，你的勇士必驚惶，甚至以掃山的人都被殺戮剪除。
以東是這篇預言所針對的國家。有人認為它代表以色列的一切仇敵，這些仇敵遲早都必被降卑。拉比們把以東理解為羅馬。他們將之理解為羅馬的基督教，並對之懷有勢不兩立的仇恨；但若我們將之理解為敵基督的羅馬，就會發現其中的話相當貼切適用。雖然以東在瑪加比時代已被挫敗——正如從前被約沙法挫敗一樣——然而它的毀滅似乎是預表性的，正如他們的祖先以掃之被棄一樣，並指向福音教會仇敵的毀滅；因為神的一切仇敵都必如此滅亡；我們也看見（賽 34:5）耶和華的刀降在以東身上，象徵神為錫安的爭辯施行報應的普世之日（俄 1:8）。有人恰當地指出：當以色列人看見自己——他們是蒙愛之雅各的兒女——陷於患難之中，而以東人不僅昌盛，更在他們的患難中向他們誇勝之時，這對他們必然是極大的試探；因此神讓他們預先看見以東的毀滅——那將是徹底而終結性的——以及他們自己受管教的美滿結局。在此我們可以觀察到：
I\. 向以東宣戰（俄 1:1）：「我們從耶和華那裏聽見信息」——或更恰當地說，是「從萬軍之耶和華那裏領受命令」；他已發出號令，這是他的旨意和命定，既不能撤回也不能抗拒——凡苦害他百姓的，必將災害帶到自己身上。「我們聽見報告說，神已從他的聖居所起來，正為審判預備他的寶座；有使者被差往列國去」——與其說是使者，不如說是傳令官，是護理的某位僕役或差役，為要警醒列國，又或是指主的眾先知，他們向各國宣告其當受的刑罰。神所使用的人彼此呼喊：「起來吧，激動自己，也彼此激動，我們一同起來與以東爭戰。」在尼布甲尼撒麾下的聯軍就這樣激動自己並彼此激動，要攻取那地：「聚集而來，一同攻擊她」——平行經文（耶 49:14）如此說。注意，當神要在他教會的仇敵中行殺戮之工時，他必找到並預備好完成這工的手和心。
II\. 預言那場戰爭的勝利。以東必被制伏、被搶掠、被降卑；因為她所倚靠的一切必都落空、於她無益，神教會的一切仇敵也必照樣在他們所倚靠的事上失望。
1\. 他們是否倚仗自己的威勢——他們在列國中所佔的地位、對列國的影響力以及在其中的利益？那必衰微（俄 1:2）：「看哪，我使你在列國中為最小的」，以致你的鄰國無一願意結交你的友誼或尋求與你結盟；「你被人大大藐視」，被視為一個愚妄又不忠的國家而受人鄙視。於是（俄 1:3）「你心中的狂傲欺騙了你」。注意，（一）凡自視甚高的人，往往也以為別人如此看他們；但當他們去試驗時，就會發現自己錯了，他們的驕傲就這樣欺騙了他們、殺死了他們。（二）神能輕易使那些自高自大的人降卑，也必找到方法成就此事，因為他阻擋驕傲的人；我們常看見那些曾經趾高氣揚、備受奉承讚譽的人，後來淪為渺小、大受藐視。
2\. 他們是否倚仗本國天然和人工的防禦工事，並以此自誇？那些也必欺騙他們。他們住在磐石的裂縫中，如鷹在其巢中，他們的居處在高處——不僅高於鄰國（這是他們驕傲的緣由），更是抵禦仇敵的防禦（這是他們安全的憑藉），高到危險無法觸及。現在請觀察：（一）以東在心中的驕傲裏說什麼：「誰能將我拉下地去呢？」他以對自身力量的自信說話，帶著對神審判的輕蔑，彷彿全能者本身也不能勝過他。至於他一切的仇敵，甚至神自己，他都向他們噓之以鼻（詩 10:5），向他們全然挑戰。他們的祖先以掃賣了長子的名分，他們卻仍自高自大，彷彿那尊貴與權力的優越仍屬於他們。許多人放棄了特權，卻仍以此誇口。因為以東高高在上，就以為無人能將他拉下。注意，屬肉體的安全感是人最容易在興旺、權勢和昌盛之日纏累的罪；它既使人加速走向毀滅，又在毀滅臨到時使其更為加重。（二）神對此有何回應（俄 1:4）。人若膽敢向全能者挑戰，他們的挑戰必被接受。「誰能將我拉下？」以東說。「我必，」神說。「你雖如大鷹高飛、在高處築巢，不，你雖在星宿之間搭窩——那不過是你的想像，我必從那裏將你拉下。」此即耶利米書 49:15-16 所言。注意，罪人當其驕傲跌倒之時，必因驕傲而蒙羞；當其倚靠落空之時，必因安全感而蒙羞。
3\. 他們是否倚仗自己的財富和珍寶——其充裕被視為戰爭的筋脈？金錢是否他們的保障？金錢是否他們的堅城？那也不過是他們自以為是的幻想，反倒會暴露他們而非保護他們；那必成為仇敵的掠物，他們自己也將因這財寶而受害（俄 1:5-6）。耶利米書 49:9-10 也有類似的話。只是此處插入一句括號中的感慨：「你何竟被剪除！」——你和你的全部積蓄。先知預言了此事，卻為之哀歎——他們興旺的線索竟被剪斷。你何竟傾覆，你的傾覆何等大！「你何竟昏迷！」亞蘭文譯本如此表達——在這些毀滅性的審判之下，你何竟麻木不仁，彷彿那些只是平常的打擊！但他指出這將是完全的毀壞，不是尋常的災禍；因為：（一）富人被偷、損失其大量財物中的一小部分，確是尋常的災禍。「盜賊來到」（因為屍首在哪裏，鷹也必聚在那裏），「夜間的強盜來」，他們偷竊直到夠了——偷他們所需要的、所想要的；他們只偷自以為能帶走的，在大量的積蓄中幾乎不被察覺。那些偷盜果園或葡萄園的人，帶走他們認為合宜的；但他們「留下一些葡萄」，留下一些果實給主人，主人或許輕易承受這損失，很快就能補回。但（二）以東不會如此；他的財富必全被奪去，沒有一樣能逃脫毀滅軍隊的手，連最珍貴、最有價值的也不能（俄 1:6）。「以掃的隱密處何竟被搜尋！」——他所專注、以之為樂的以掃之物，他的好東西、他的至寶，這些曾如此小心積存隱藏的東西，如今何竟被仇敵搜出、奪取！「他隱藏的寶物何竟被查出！」——他隱藏的財寶，何竟被搶掠、被翻找、被搜出！他多年未見天日的庫藏，如今成了仇敵的掠物。注意，地上的財寶，無論鎖得多麼牢固、藏得多麼巧妙，總不能安全到盜賊不能挖窟窿偷竊的地步；因此我們的智慧乃在於為自己積攢財寶在天上。
4\. 他們是否倚仗與鄰國和權勢者的聯盟？那些也必令他們失望（俄 1:7）：「與你結盟的」——他們每一個，亞捫人和摩押人，以及你那些高高在上的盟友，「和你和好的」，那些與你訂立攻守同盟的，他們鄭重承諾不僅不傷害你，還要盡力服事你，「與你一同吃飯的」，被你隆重款待供養，靠你而活；他們的軍隊在你的國土自由駐紮，作為你的輔助部隊領取軍餉；「他們送你直到交界處」，對你的使節極為恭敬，將他們護送回程直到本國的邊界；他們看起來熱心在你需要時以軍力相助，陪你同行「直到交界處」，直到你正要迎戰入侵之敵的那一刻；那時，（一）「他們欺騙了你」；當你陷入絕境時他們卻退縮逃離，成了疲乏旅客手中的一根折斷的蘆葦，成了乾渴旅客眼前的夏日溪流；它們不能承重，不能解渴。不，（二）「他們勝過了你」；他們在條約中勝過了你，藉著欺騙使你傾覆，把你帶入危險之中，任你在那裏成為仇敵輕易的獵物。注意，以血肉為膀臂的人，反將那膀臂用來對付自己。然而這還不是最壞的。（三）「他們在你腳下設了網羅」；就是說，他們在你腳下所放、作為你的依靠和支撐、作為你安息之所的，竟成了你的網羅；不僅如荊棘，更如利劍。若神以他權能與慈愛的膀臂托住我們，那必堅固安穩；我們立約的神永不會欺騙我們。但若我們信靠「與我們結盟的人」，以及他們為我們所鋪設的，那對我們可能成為網羅和羞辱。請留意此處對以東信靠那些玩弄他的人所作的公義判語：「你心裏毫無聰明」——否則他絕不會把背叛他的權力交在他們手中，竟如此信賴他們。注意，那些在被勸勉信靠造物主之時、卻以信賴受造之物來欺騙自己的人，正表明他們心中毫無聰明。
5\. 他們是否倚仗謀士的智謀？那些也必令他們失望（俄 1:8）。以東素以傑出的政治家聞名——那些博學而有經驗、坐於政府中樞、精通一切管理之術的人，他們在一切條約中常智勝鄰國；但如今謀士成了愚昧人，智慧的神使他們如此：「到那日，我豈不從以東除滅智慧人嗎？」作為人，他們要與其他人一同倒在刀下（詩 49:10），他們的智慧不能保護他們；作為智慧人，他們在一切謀略中要被愚弄；他們最精心的設計必被挫敗，他們的措施必被打破，而他們原想藉以穩固自身和公眾利益的那些計劃，反倒成了雙方的毀滅。於是「智慧從提幔消失」——正如平行經文耶利米書 49:7 所言。這是：（一）對他們信靠血肉之膀臂之愚妄的公義刑罰：「他們毫無聰明」（俄 1:7）。他們沒有聰明去信靠又真又活的神、信實的神，卻將信心放在軟弱、善變、虛謊的人身上；因此神必「除滅他們的聰明」。注意，那些不肯運用聰明遠離罪惡之路的人，神公義地不賜他們聰明去遠離危險之路。凡願作愚妄人的，就任他仍作愚妄人吧。（二）這是他們毀滅的前奏。當神向那些受託謀劃國事之人隱瞞平安之事時，那國家顯然已被定意毀滅。Quos Deus vult perdere, eos dementat——神使他所定意毀滅的人失去理智（伯 12:17）。
6\. 他們是否倚仗士兵的力量和勇氣？他們不僅身強體壯，更是有膽識和勇氣的人，能面對仇敵、站穩陣腳；但如今（俄 1:9）：「提幔哪，你的勇士必驚惶」；他們的勇氣必盡失，「以致以掃山的人都被殺戮剪除」，無一逃脫。當勇士驚惶失措、不僅失去戰局更失去性命——因為他們失去了膽氣——那些軟弱、無力、手無寸鐵的人自然必落在毀滅者手中。「香柏樹若被搖撼，松樹豈不哀號。」注意，勇士之死或離散往往證明是許多人的死亡和毀滅；若沒有全能的神為我們，倚靠勇士保護我們也是枉然，更何況若我們有全能的神與我們為敵。
英文原文
The Doom of Edom (587 BC)
¹ The vision of Obadiah. Thus saith the Lord GOD concerning Edom; We have heard a rumour from the LORD, and an ambassador is sent among the heathen, Arise ye, and let us rise up against her in battle.
² Behold, I have made thee small among the heathen: thou art greatly despised.
³ The pride of thine heart hath deceived thee, thou that dwellest in the clefts of the rock, whose habitation is high; that saith in his heart, Who shall bring me down to the ground?
⁴ Though thou exalt thyself as the eagle, and though thou set thy nest among the stars, thence will I bring thee down, saith the LORD.
⁵ If thieves came to thee, if robbers by night, (how art thou cut off!) would they not have stolen till they had enough? if the grape-gatherers came to thee, would they not leave some grapes?
⁶ How are the things of Esau searched out! how are his hidden things sought up!
⁷ All the men of thy confederacy have brought thee even to the border: the men that were at peace with thee have deceived thee, and prevailed against thee; they that eat thy bread have laid a wound under thee: there is none understanding in him.
⁸ Shall I not in that day, saith the LORD, even destroy the wise men out of Edom, and understanding out of the mount of Esau?
⁹ And thy mighty men, O Teman, shall be dismayed, to the end that every one of the mount of Esau may be cut off by slaughter.
Edom is the nation against which this prophecy is levelled, and which, some think, is put for all the enemies of Israel, that shall be brought down first or last. The rabbin by Edom understand Rome. Rome Christians they understand it of, and have an implacable enmity to it a such; but, if we understand it of Rome antichristian, we shall find the passages of it applicable enough. And though Edom was mortified in the times of the Maccabees, as it had been before by Jehoshaphat, yet its destruction seems to have been typical, as their father Esau's rejection, and to have had further reference to the destruction of the enemies of the gospel-church; for so shall all God's enemies perish; and we find (Isa 34:5) the sword of the Lord coming down upon Idumea, to signify the general day of God's recompences for the controversy of Zion, Ob 1:8. Some have well observed that it could not but be a great temptation to the people of Israel, when they saw themselves, who were the children of beloved Jacob, in trouble, and the Edomites, not only prospering, but triumphing over them in their troubles; and therefore God gives them a prospect of the destruction of Edom, which should be total and final, and of a happy issue of their own correction. Now we may observe here,
I. A declaration of war against Edom, (Ob 1:1): "We have heard a rumour, or rather an order, from the Lord, the God of hosts; he has given the word of command; it is his counsel and decree, which can neither be reversed nor resisted, that all who do mischief to his people shall certainly bring mischief upon themselves. We have heard a report that God is raised up out of his holy habitation, and is preparing his throne for judgment; and an ambassador is sent among the heathen," a herald rather, some minister or messenger of Providence, to alarm the nations, or the Lord's prophets, who gave each nation its burden. Those whom God employs cry to each other, Arise ye, stir up yourselves and one another, and let us rise up against Edom in battle. The confederate forces under Nebuchadnezzar thus animate themselves and one another to make a descent upon that country: Gather yourselves together, and come against her; so it is in the parallel place, Jer 49:14. Note, When God has bloody work to do among the enemies of his church he will find out and fit up both hands and hearts to do it.
II. A prediction of the success of that war. Edom shall certainly be subdued, and spoiled, and brought down; for all her confidences shall fail her and stand her in no stead, and in like manner shall all the enemies of God's church be disappointed in those things which they stayed themselves upon.
1. Do they depend upon their grandeur, the figure they make among the nations, their influence upon them, and interest in them? That shall dwindle (Ob 1:2): "Behold, I have made thee small among the heathen, so that none of thy neighbours will court thy friendship, or court an alliance with thee; thou art greatly despised among them, and looked upon with contempt, as an infatuated and unfaithful nation." And thus (Ob 1:3) the pride of thy heart has deceived thee. Note, (1.) Those that think well of themselves are apt to fancy that others think well of them too; but, when they come to make trial of them, they will find themselves mistaken, and thus their pride deceives them and by it slays them. (2.) God can easily lay those low that have magnified and exalted themselves, and will find out a way to do it, for he resists the proud; and we often see those small and greatly despised who once looked very big and were greatly caressed and admired.
2. Do they depend upon the fortifications of their country, both by nature and art, and glory in the advantages they have thereby? Those also shall deceive them. They dwelt in the clefts of the rock, as an eagle in her nest, and their habitation was high, not only exalted above their neighbours, which was the matter of their pride, but fortified against their enemies, which was the matter of their security, so high as to be out of the reach of danger. Now observe, (1.) What Edom says in the pride of his heart: Who shall bring me down to the ground? He speaks with a confidence of his own strength, and a contempt of God's judgments, as if almighty power itself could not overpower him. As for all his enemies, even God himself, he puffs at them (Ps 10:5), sets them all at defiance. Their father Esau had sold his birthright, and yet they lifted up themselves, as if to them had still pertained the excellency of dignity and power. Many forfeit their privileges, and yet boast of them. Because Edom is high and lifted up, he imagines none can bring him down. Note, Carnal security is a sin that most easily besets men in the day of their pomp, power, and prosperity, and does, as much as any thing, both ripen men for ruin and aggravate it when it comes. (2.) What God says to this, Ob 1:4. If men will dare to challenge Omnipotence, their challenge shall be taken up: Who shall bring me down? says Edom. "I will," says God. "Though thou exalt thyself as the eagle that soars high and builds high, nay, though thou set thy nest among stars, higher than ever any eagle flew, it is but in thy own imagination, and thence will I bring thee down." This we had Jer 49:15,16. Note, Sinners will certainly be made ashamed of their pride and security of their pride when it has a fall and of their security when their confidences fail their expectation.
3. Do they depend upon their wealth and treasure, the abundance of which is looked upon as the sinews of war? Is their money their defence? Is that their strong city? It is so only in their own conceit, for it shall rather expose them than protect them; it shall be made a prey to the enemy, and they for the sake of it, Ob 1:5,6. Much to this purport we had Jer 49:9,10. Only here comes in, in a parenthesis, How art thou cut off! thou and all thy stores. The prophet foretels it, but laments it, that the thread of their prosperity was cut off. How art thou fallen, and how great is thy fall! How art thou stupefied! so the Chaldee words it. How senseless art thou under these desolating judgments, as if they were but common strokes! But he shows that it should be an utter ruin, not a usual calamity; for, (1.) It is indeed a usual calamity for those that have wealth to have it stolen, and to lose a little out of their great deal. Thieves come to them (for where the carcase is, there will the birds of prey be gathered together), robbers come by night, and they steal till they have enough, what they have occasion for, what they have a mind for; they steal no more than they think they can carry away, and out of a great stock it is scarcely missed. Those that rob orchards, or vineyards, carry off what they think fit; but they leave some grapes, some fruit for the owner, who easily bears his loss perhaps and soon recruits it. But, (2.) It shall not be so with Edom; his wealth shall all be taken away, and nothing shall escape the hands of the destroying army, not that which is most precious and valuable, Ob 1:6. How are the things of Esau, the things he sets his heart upon and places his happiness in, his good things, his best things, how are these things, which were so carefully treasured up and concealed, now searched out by the enemy and seized! How are the hidden things, his hidden treasures, plundered, rifled, and sought up! His hoards, that had not see the light for many years, are now a spoil to the enemy. Note, Treasures on earth, though ever so fast locked up and ever so artfully hidden, cannot be so safely laid up but that thieves may break through and steal; it is therefore our wisdom to lay up for ourselves treasures in heaven.
4. Do they depend upon their alliances with neighbouring states and potentates? Those also shall fail them (Ob 1:7): "The men of thy confederacy, all of them, the Ammonites and Moabites, and other thy high allies that were at peace with thee, that entered into a league offensive and defensive with thee, that solemnly engaged not only to do thee no hurt, but to do thee all the service the could, did eat thy bread, were magnificently treated and entertained by thee, lived upon thee; their soldiers had free quarter in thy country, and took pay as thy auxiliaries; they brought thee even to the border of thy land, were very respectful to thy ambassadors, and brought them on their way home, even to the utmost limits of their country; they seemed forward to serve thee with their forces when thou hadst occasion for them, and came along with thee to the border, till thou wast just ready to engage the invading enemy; but then," (1.) "They had deceived thee; they flew back and retreated when thou wast in extremity, and proved as a broken reed to the traveller that is weary, and as the brooks in summer to the traveller that is thirsty; they bear no weight, yield no relief." Nay, (2.) "They have prevailed against thee; they were too hard for thee in the treaty imposed upon thee, and by cheating thee ruined thee, brought thee into danger, and there left thee an easy prey to thy enemy." Note, Those that make flesh their arm arm it against them. Yet this was not the worst. (3.) "They have laid a wound under thee; that is, they have laid that under thee for a stay and support, for a foundation to rely on, for a pillow to repose on, which will prove a wound to thee; not as thorns only, but as swords." If God lay under us the arms of his power and love, these will be firm and easy under us; the God of our covenant will never deceive us. But if we trust to the men of our confederacy, and what they will lay under us, it may prove to us a wound and dishonour. And observe the just censure here passed upon Edom for trusting to those who thus played tricks with him: "There is no understanding in him, or else he would never have put it into their power to betray him by putting such a confidence in them." Note, Those show they have no understanding in them who, when they are encouraged to trust in the Creator, put a cheat upon themselves by reposing a confidence in the creature.
5. Do they depend upon the politics of their counsellors? These shall fail them, Ob 1:8. Edom had been famous for great statesmen, men of learning and experience, that sat at the help of government, and were masters of all the arts of management, that in all treaties used to outwit their neighbours; but now the counsellors have become fools, and the wise God makes them so: Shall I not in that day destroy the wise men out of Edom? As men they shall fall by the sword in common with others (Ps 49:10), and their wisdom shall not secure them; as wise men they shall be infatuated in all their counsels; their best-laid designs shall be baffled, their measures broken, and those very projects by which they thought to establish themselves and the public interests shall be the ruin of both. Thus wisdom perishes from Teman, as it is in the parallel place, Jer 49:7. This was, (1.) The just punishment of their folly in trusting to an arm of flesh: There is no understanding in them, Ob 1:7. They have not sense to trust in a living God, and a God of truth, but put confidence in men that are frail, fickle, and false; and therefore God will destroy their understanding. Note, God will justly deny those understanding to keep out of the way of danger that will not use their understanding to keep out of the way of sin. He that will be foolish, let him be foolish still. (2.) It was the forerunner of their destruction. A nation is certainly marked for ruin when God hides the things that belong to its peace from the eyes of those that are entrusted with its counsels. Quos Deus vult perdere, eos dementat—God infatuates those whom he designs to destroy. Job 12:17.
6. Do they depend upon the strength and courage of their soldiers? They are not only able-bodied, but men of spirit and courage, that can face an enemy and stand their ground; but now (Ob 1:9), Thy mighty men, O Teman! shall be dismayed; their courage shall fail them, to the end that every one of the mount of Esau may be cut off by slaughter, and none escape. The weak, and feeble, and unarmed must fall of course into the hand of the destroyer when the mighty men are dismayed, and not only lose the day, but lose their lives, because they have lost their spirit. Howl, fir-trees, if the cedars be shaken. Note, The death or disuniting of the mighty often proves the death and destruction of the many; and it is in vain to depend upon mighty men for our protection if we have not an almighty God for us, much less if we have an almighty God against us.
10-16
The Guilt of Edom (587 BC)
繁體中文
以東的罪責（主前587年）
¹⁰ 因你向兄弟雅各行強暴，羞愧必遮蓋你，你也必永遠斷絕。
¹¹ 當外人擄掠雅各的財物，外邦人進入他的城門，為耶路撒冷拈鬮的日子，你竟站在一旁，像與他們同夥。
¹² 你兄弟遭難的日子，你不當瞪眼看著；猶大人滅亡的日子，你不當因此歡樂；他們遭難的日子，你不當說狂傲的話。
¹³ 我民遭災的日子，你不當進他們的城門；他們遭災的日子，你不當瞪眼看著他們受苦；他們遭災的日子，你不當伸手搶他們的財物；
¹⁴ 你不當站在岔路口剪除他們中間逃脫的；他們遭難的日子，你不當將他們剩下的人交給仇敵。
¹⁵ 耶和華降罰的日子臨近萬國。你怎樣行，也必照樣向你行；你的報應必歸到你頭上。
¹⁶ 你們猶大人在我聖山怎樣喝了苦杯，萬國也必照樣常常地喝；且喝且咽，他們必歸於無有。
當我們讀完以東的厄運——不亞於完全的毀滅——我們自然會問：「為什麼？他作了什麼惡？」神與他爭論的根據是什麼？以東當然有許多過失；他們是一個罪惡的百姓，「是擔當罪孽的國民」。但那獨一項被控告、填滿了他們罪惡的量度並將這毀滅帶到他們頭上的罪——就是他們在此被起訴、被定罪、並因此被審判的罪——乃是他們對神子民所行的傷害（俄 1:10）：「因你向兄弟雅各行強暴，那古老的、世代相傳的宿怨——你對以色列民所懷的恨——羞愧必遮蓋你，你也必永遠斷絕。」注意，對人的傷害就是對神的冒犯——那公義的神喜愛公義、恨惡罪惡；作為全地的審判者，他必為受冤屈的人伸冤，並向行惡的人報復。一切強暴、一切不義都是罪；但這強暴若行在以下任何一種人身上，罪就更加嚴重：一、行在自己同胞身上；那是「向你的兄弟」行的強暴——你的近親，你本當作他的goël——救贖親屬；若別人冤枉他，你有責任為他主持公道，那麼你自己親自冤枉他是何等邪惡！你「謗讟你同胞的兄弟」；這使罪變得極其邪惡（詩 50:20）。二、更嚴重的，若是行在神的子民身上；「那是與神立約、為神所親愛的兄弟雅各。你恨惡神所愛的，而神既以嫉妒為他辯護，又樂意如此認同他的利益，以至於視加在他身上的強暴如同加在自己身上。凡摸雅各的，就是摸了雅各之神眼中的瞳人。」因此這是crimen læsæ majestatis——叛國重罪；既如此，以東當預期受羞辱的刑罰：「羞愧必遮蓋你」；以及毀滅性的刑罰：「你也必永遠斷絕。」
在俄 1:12-16，我們更詳細地被告知：
I\. 以東向兄弟雅各行了怎樣的強暴，這指控的證據是什麼。以東人似乎並沒有親自入侵以色列，但那不過是因為力不能勝，而非缺乏意願；他們有足夠的惡意去行，卻非其對手。但被控告的，乃是他們在猶大和耶路撒冷遭遇患難、即將被毀之時——大概是被迦勒底人，或因猶太人其他某次災難——對他們所行的野蠻行徑；因為這似乎一直是他們對以色列的一貫態度。詩篇 137:7 如此控告以東人：在耶路撒冷遭難的日子，他們說「拆毀它、拆毀它，直拆到根基」；以西結書 25:12 亦然。此處藉著告訴他們不該作的事（俄 1:12-14），來具體說明他們作了什麼：「你不當瞪眼看著，你不當進去；但你卻如此行了。」注意，在反省自己時，將我們所作的與我們當作的、將我們的行為與法則相比較，是好的，好叫我們發現自己在何處偏離了，「作了不當作的事」。我們本不該在那時出現在那個地方，本不該與那些人在一起，本不該說我們所說的話，也不該放任我們所放任的。罪若放在誡命的鏡子中來看，必顯得極其邪惡。讓我們來看：
1\. 當以東人如此卑鄙地對待以色列並向他們誇勝時，猶大和耶路撒冷的處境如何。（一）對以色列而言那是患難的日子（俄 1:12）：那是「他們遭災的日子」——在俄 1:13 中如此三次提及。當以色列人遭災受難之日，以東人卻正值昌盛太平，因為審判通常「從神的家起首」。兒女受責罰時，外人卻被放過。（二）那是「他們滅亡的日子」（俄 1:12），城鄉盡皆荒廢，化為廢墟。（三）那是「外邦人進入耶路撒冷城門」的日子，那城在長期圍困之後被攻破，巴比倫王的大臣前來坐在城門口，作這地的審判官；他們為耶路撒冷的掠物拈鬮，如同兵丁為基督的衣服拈鬮，決定各征服者當得何份——地的何份、財物的何份；或者他們拈鬮決定何時何地攻擊。（四）那是「外人擄掠雅各財物」的日子（俄 1:11），將戰士當作俘虜帶走，在貧困和羞辱中押回本國；又或者所擄去的人數之多如同一支軍隊。（五）「那是你的兄弟自己——那長久安居本國、在自己地土上得享安息的——成了客旅、成了異鄉流亡者」的日子。如今，當猶太人處於如此淒慘的境地，以東人——他們的鄰舍和弟兄——本當憐憫他們、幫助他們，與他們同哀、安慰他們，並當戰兢思想自己的報應也必接踵而至；因為「這事既行在有汁水的樹上，那枯乾的樹將來怎麼樣呢？」但，
2. 請看以東人在以色列遭此患難時對他們的行徑——他們因此在此被定罪。（一）他們以幸災樂禍的眼光觀看神子民的苦難；他們「站在一旁」（俄 1:11），遠遠站著，本當前去救助遭難的鄰舍，卻「瞪眼看著」，「看著他們」和他們的日子，「看著他們受苦」（俄 1:12-13），帶著漠不關心的眼神，如同祭司和利未人看見那受傷的人，「從那邊過去了」。那些能主動幫助鄰舍卻袖手旁觀、作他人患難和苦楚的閒觀者，將要承擔重大的責任。但這還不是全部；他們以輕蔑的眼神觀看，以幸災樂禍、滿足的眼神觀看；他們觀看並嗤笑以色列的患難，說：「啊哈！正合我們所願。」他們以耶路撒冷傾覆的慘狀來飽享眼目，看為他們久已期待、常願目睹的景象。注意，我們必須謹慎，以怎樣的眼光觀看弟兄的苦難；若不能以恩慈同情的眼光觀看，倒不如完全不看為妙：「你不當像你那樣瞪眼看著你兄弟遭難的日子。」（二）他們向他們誇勝、辱罵他們，以弟兄的憂愁來責備他們，以此與同伴取樂。他們「在猶大人滅亡的日子歡樂」。他們連起碼的禮貌都沒有，不肯掩飾他們對猶大滅亡所感到的快樂、不肯假意遮蓋，卻公然宣揚，而且粗野傲慢地當面「向他們」宣揚；「他們歡樂」，向他們誇口、欺壓、踐踏。那些能在別人——尤其是在以色列人——遭災之日歡樂的人，裏面有以東人的靈。（三）他們「說狂傲的話」——原文如此——針對以色列，以極大的蔑視談論受苦的以色列人，又傲然誇口以東當前的安全與昌盛，彷彿可從他們彼此迥異的現狀推論說，如今局面翻轉了，如今以掃才是蒙愛的、是天上所寵的，而雅各是被恨惡、被棄絕的。注意，那些因別人的屈辱和貶抑而自高自大的人，可以預期自己遲早必被有效地降卑和羞辱。（四）他們更進一步，因為他們在神子民遭災的日子「進入」了「我民的城門」，並「伸手搶他們的財物」。他們雖然沒有參與征服，卻參與了搶掠，在掠物中分一杯羹（俄 1:13）。耶路撒冷門戶洞開，他們便進入其中；其財物被拋散，他們便據為己有，以此為藉口：與其任其失落，不如自己取去；殊不知這是取了不屬自己的東西。巴比倫使耶路撒冷荒廢，但以東因插手掠物，成了particeps criminis——共犯，必被視為事後從犯而一併追討。注意，那些以為可藉神子民的廢墟致富的人，反倒使自己貧窮；那些以為在遭災之日凡能下手奪取的都可稱為己物的人，乃是自欺。（五）他們作了更惡的事；他們不僅搶掠弟兄，更在弟兄遭災的日子殺害他們；不僅下手於他們的財物，更下手於他們的性命（俄 1:14）。當迦勒底人得勝的刀劍在猶太人中大行殺戮之時，許多人逃脫，正可望藉逃亡保全性命；但以東人卑鄙地攔截了他們，「站在岔路口」——數條道路交匯之處，驚惶的以色列人正沿著每一條路盡力逃離追趕者的怒氣，以東人就在那裏截住他們：有的被他們殘忍懦弱地親手殺害；有的被他們擄去，交給追趕者，無非是為了討好如今得勝的他們。他們本「不當如此殘忍」對待那些任由他們擺佈、從未傷害過他們、也永不可能傷害他們的人；他們本不當出賣那些他們本有大好機會保護的人；但「惡人的慈憐也是殘忍」。人讀到此處，不能不對那些如此被卑鄙虐待的人深生憐憫——他們逃脫了明敵的刀劍，以為已脫離險境，卻被一個背信棄義的鄰舍攻擊並喪命在其刀下，而這鄰舍正是他們毫不防備的。人讀到此處，也不能不對那些完全喪盡人性、竟在如此當受憐憫的對象身上施展如此殘忍的人深生義憤。（六）在這一切之中，他們與以色列公開的仇敵和逼迫者同夥：「你竟站在一旁，像與他們同夥」——與主犯同罪的從犯。凡與作惡之人同夥、在其惡行上幫助和煽動的人，必被視為他們中的一員，也必與他們一併被追討。
II\. 因他們這強暴，將有什麼羞愧遮蓋他們。1. 他們很快就會發現杯正在傳遞——就是那使人戰兢的杯；當他們陷入神之以色列如今所處的同樣災難境地時，他們回想起自己如何向以色列誇勝，必覺羞愧（俄 1:15）：「耶和華降罰的日子臨近萬國」——那時神必將患難報應那些攪擾他教會的人。審判雖從神的家起首，卻不會在那裏終結。這應當有效地約束我們，使我們不在別人遭難時向他們誇勝，因為我們不知道這事何時會臨到自己身上。2. 他們對神子民的敵意和所加的傷害，必報應到他們自己懷中：「你怎樣行，也必照樣向你行。」公義的神必照各國和各人的行為報應他們；刑罰往往精確地對應罪行，那些虐待別人的人自己也必照樣受虐待。公義而嫉妒的神必找出時間和方法，為那些受害的人向加害者報仇。「你們猶大人在我聖山怎樣喝了苦杯」（俄 1:16），就是說，神的選民——那住在他聖山上的——既已深深飲了苦難之杯（而他們屬於聖山並不能使他們免受），「萬國也必照樣」輪流飲那同一苦杯；因為神「既在稱為他名下的城施行災禍」，那些「從不認識他名的人」豈能不受罰嗎？見耶利米書 25:29。這也是論以東的重擔（耶 49:12）：「那本來不該喝這杯的（本有理由指望可以免杯的），實實在在喝了，以東——那作神震怒之器的——豈能不受罰嗎？」不，「你必定要喝」；「那使人戰兢的杯必從神子民的手中拿出來，交在那些苦待他們的人手中」（賽 51:22-23）。不，他們可以預期自己在遭難之日的境況比以色列從前更糟；因為：（一）神子民的苦難不過是暫時的，很快就有了結，他們的仇敵卻要「常常」飲「神震怒之酒」（啟 14:10）。（二）杯的渣滓是留給「地上的惡人」的（詩 75:8）；他們必喝且咽下——或如旁註所言「吸盡」——必飲到底。（三）神的子民雖或被使飲驚惶之酒一時（詩 60:3），卻必復原、恢復知覺；但列國必喝而「歸於無有」——既無殘留也無記念，必被完全剷除、連根拔出。「耶和華啊，願你的一切仇敵都如此滅亡！」他們若不歸回，就必如此滅亡。
英文原文
The Guilt of Edom (587 BC)
¹⁰ For thy violence against thy brother Jacob shame shall cover thee, and thou shalt be cut off for ever.
¹¹ In the day that thou stoodest on the other side, in the day that the strangers carried away captive his forces, and foreigners entered into his gates, and cast lots upon Jerusalem, even thou wast as one of them.
¹² But thou shouldest not have looked on the day of thy brother in the day that he became a stranger; neither shouldest thou have rejoiced over the children of Judah in the day of their destruction; neither shouldest thou have spoken proudly in the day of distress.
¹³ Thou shouldest not have entered into the gate of my people in the day of their calamity; yea, thou shouldest not have looked on their affliction in the day of their calamity, nor have laid hands on their substance in the day of their calamity;
¹⁴ Neither shouldest thou have stood in the crossway, to cut off those of his that did escape; neither shouldest thou have delivered up those of his that did remain in the day of distress.
¹⁵ For the day of the LORD is near upon all the heathen: as thou hast done, it shall be done unto thee: thy reward shall return upon thine own head.
¹⁶ For as ye have drunk upon my holy mountain, so shall all the heathen drink continually, yea, they shall drink, and they shall swallow down, and they shall be as though they had not been.
When we have read Edom's doom, no less than utter ruin, it is natural to ask, Why, what evil has he done? What is the ground of God's controversy with him? Many things, no doubt, were amiss in Edom; they were a sinful people, and a people laden with iniquity. But that one single crime which is laid to their charge, as filling their measure and bringing this ruin upon them, that for which they here stand indicted, of which they are convicted, and for which they are condemned, is the injury they had done to the people of God (Ob 1:10): "It is for thy violence against thy brother Jacob, that ancient and hereditary grudge which thou hast borne to the people of Israel, that all this shame shall cover thee and thou shalt be cut off for ever." Note, Injuries to men are affronts to God, the righteous God, that loveth righteousness and hateth wickedness; and, as the Judge of all the earth, he will give redress to those that suffer wrong and take vengeance on those that do wrong. All violence, all unrighteousness, is sin; but it is a great aggravation of the violence if it be done either, 1. Against any of our own people; it is violence against thy brother, thy near relation, to whom thou shouldst be a goël—a redeemer, whom it is thy duty to right if others wronged him; how wicked is it then for thee thyself to wrong him! Thou slanderest and abusest thy own mother's son; this makes the sin exceedingly sinful, Ps 50:20. Or, 2. Much more if it be done against any of God's people; "it is thy brother Jacob that is in covenant with God, and dear to him. Thou hatest him whom God has loved, and because God espouses and will plead with jealousy, and in whose interests God is pleased so far to interest himself that he takes the violence done to him as done to himself. Whoso touches Jacob touches the apple of the eye of Jacob's God." So that it is crimen læsæ majestatis—high treason, for which, as for high treason, let Edom expect an ignominious punishment: Shame shall cover thee, and a ruining one; thou shalt be cut off for ever.
In the Ob 1:12-16 we are told more particularly,
I. What the violence was which Edom did against his brother Jacob, and what are the proofs of this charge. It does not appear that the Edomites did themselves invade Israel, but that was more for want of power than will; they had malice enough to do it, but were not a match for them. But that which is laid to their charge is their barbarous conduct towards Judah and Jerusalem when they were in distress, and ready to be destroyed, probably by the Chaldeans, or upon occasion of some other of the calamities of the Jews; for this seems to have been always their temper towards them. See this charged upon the Edomites (Ps 137:7), that in the day of Jerusalem they said, Rase it, rase it, and Eze 25:12. They are here told particularly what they did, by being told what they should not have done (Ob 1:12-14): "Thou shouldst not have looked, thou shouldst not have entered; but thou didst so." Note, In reflecting upon ourselves it is good to compare what we have done with what we should have done, our practice with the rule, that we may discover wherein we have done amiss, have done those things which we ought not to have done. We should not have been where we were at such a time, should not have been in such and such company, should not have said what we said, nor have taken the liberty that we took. Sin thus looked upon, in the glass of the commandment, will appear exceedingly sinful. Let us see,
1. What was the case of Judah and Jerusalem when the Edomites behaved themselves thus basely and insulted over them. (1.) It was a day of distress with them (Ob 1:12): It was the day of their calamity, so it is called three times, Ob 1:13. With the Edomites it was a day of prosperity and peace when with the Israelites it was a day of distress and calamity, for judgment commonly begins at the house of God. Children are corrected when strangers are let alone. (2.) It was the day of their destruction (Ob 1:12), when both city and country were laid waste, were laid in ruins. (3.) It was a day when foreigners entered into the gates of Jerusalem, when the city, after a long siege, was broken up, and the great officers of the king of Babylon's army came, and sat in the gates, as judges of the land; when they cast lots upon the spoils of Jerusalem, as the soldiers on Christ's garments, what shares each of the conquerors shall have, what shares of the lands, what shares of the goods; or they cast lots to determine when and where they should attack it. (4.) It was a day when the strangers carried away captive his forces (Ob 1:11), took the men of war prisoners of war, and carried them off, in poverty and shame, to their own country, or such a multitude of captives that they were as an army. (5.) "It was a day when thy brother himself, that had long been at home, at rest in his own land, became a stranger, an exile in a strange land." Now, when this was the woeful case of the Jews, the Edomites, their neighbours and brethren, should have pitied them and helped them, condoled with them and comforted them, and should have trembled to think that their own turn would come next; for, if this was done in the green tree, what shall be done in the dry? But,
2. See what was the conduct of the Edomites towards them when they were in this distress, for which they are here condemned. (1.) They looked with pleasure upon the affliction of God's people; they stood on the other side (Ob 1:11), afar off, when they should have come in to the relief of their distressed neighbours, and looked upon them, and their day, looked on their affliction (Ob 1:12,13), with a careless unconcerned eye, as the priest and Levite looked upon the wounded man, and passed by on the other side. Those have a great deal to answer for that are idle spectators of the troubles and afflictions of their neighbours, when they are capable of being their active helpers. But this was not all; they looked upon it with a scornful eye, with an eye of complacency and satisfaction; they looked and laughed to see Israel in distress, saying, Aha! so we would have it. They fed their eyes with the rueful spectacle of Jerusalem's ruin, and looked at it as those that had long looked for it and often wished to see it. Note, We must take heed with what eye we look upon the afflictions of our brethren; and, if we cannot look upon them with a gracious eye of sympathy and tenderness, it is better not to look upon them at all: Thou shouldst not have looked as thou didst upon the day of thy brother. (2.) They triumphed and insulted over them, upbraided their brethren with their sorrows, and made themselves and their companions merry with them. They rejoiced over the children of Judah in the day of their destruction. They had not the good manners to conceal the pleasure they took in Judah's destruction and to dissemble it, but openly declared it, and rudely and insolently declared it to them; they rejoiced over them, crowed, and hectored, and trampled upon them. Those have the spirit of Edomites that can rejoice over any, especially over Israelites, in the day of their calamity. (3.) They spoke proudly-magnified the mouth (so the word is), against Israel, talked with a great disdain of the suffering Israelites, and with an air of haughtiness of the present safety and prosperity of Edom, as it if might be inferred from their present different state that the tables were turned, and now Esau was beloved, and the favourite of heaven, and Jacob hated and rejected. Note, Those must expect to be in some way or other effectually humbled and mortified themselves that are puffed up and made proud by the humiliations and mortifications of others. (4.) They went further yet, for they entered into the gate of God's people in the day of their calamity, and laid hands on their substance. Though they did not help to conquer them, they helped to plunder them, and put in for a share in the prey, Ob 1:13. Jerusalem was thrown open, and then they entered in; its wealth was thrown about, and they seized it for themselves, excusing it with this, that they might as well take it as let it be lost; whereas it was taking what was not their own. Babylon lays Jerusalem waste, but Edom, by meddling with the spoil, becomes particeps criminis—partaker of the crime, and shall be reckoned with as an accessary ex post facto—after the fact. Note, Those do but impoverish themselves that think to enrich themselves by the ruins of the people of God; and those deceive themselves who think they may call all that substance their own which they can lay their hands on in a day of calamity. (5.) They did yet worse things; they not only robbed their brethren, but murdered them, in the day of their calamity; laid hands not only on their substance, but on their persons, Ob 1:14. When the victorious sword of the Chaldeans was making bloody work among the Jews many made their escape, and were in a fair way to save themselves by flight; but the Edomites basely intercepted them, stood in the cross-way where several roads met, by each of which the trembling Israelites were making the best of their way from the fury of the pursuers, and there they stopped them: some they barbarously and cowardlike cut off themselves; others they took prisoners, and delivered up to the pursuers, only to ingratiate themselves with them, because they were now the conquerors. They should not have been thus cruel to those that lay at their mercy, and never had done, nor were every likely to do, them any hurt; they should not have betrayed those whom they had such a fair opportunity to protect; but such are the tender mercies of the wicked. One cannot read this without a high degree of compassion towards those who were thus basely abused, who when they fled from the sword of an open enemy, and thought they had got out of the reach of it, fell upon and fell by the sword of a treacherous neighbour, whom they were not apprehensive of any danger from. Nor can one read this without a high degree of indignation towards those who were so perfectly lost to all humanity as to exercise such cruelty upon such proper objects of compassion. (6.) In all this they joined with the open enemies and persecutors of Israel: Even thou wast as one of them, an accessary equally guilty with the principals. He that joins in with the evil doers, and is aiding and abetting in their evil deeds, shall be reckoned, and shall be reckoned with, as one of them.
II. What the shame is that shall cover them for this violence of theirs. 1. They shall soon find that the cup is going round, even the cup of trembling; and, when they come to be in the same calamitous condition that the Israel of God is now in, they will be ashamed to remember how they triumphed over them (Ob 1:15): The day of the Lord is near upon all the heathen, when God will recompense tribulation to the troublers of his church. Though judgment begin at the house of God, it shall not end there. This should effectually restrain us from triumphing over others in their misery, that we know not how soon it may be our own case. 2. Their enmity to the people of God, and the injuries they had done them, shall be recompensed into their own bosoms: As thou hast done, it shall be done unto thee. The righteous God will render both to nations and to particular persons according to their works; and the punishment is often made exactly to answer to the sin, and those that have abused others come to be themselves abused in like manner. The just and jealous God will find out a time and way to avenge the wrongs done to his people on those that have been injurious to them. As you have drunk upon my holy mountain (Ob 1:16), that is, as God's professing people, who inhabit his holy mountain, have drunk deeply of the cup of affliction (and their being of the holy mountain would not excuse them), so shall all the heathen drink, in their turn, of the same bitter cup; for, if God bring evil on the city that is called by his name, shall those be unpunished that never knew his name? See Jer 25:29. And it is part of the burden of Edom (Jer 49:12), Those whose judgment was not to drink of the cup (who had reason to promise themselves an exemption from it) have assuredly drunken, and shall Edom that is the generation of God's wrath go unpunished? No, thou shalt surely drink of it; the cup of trembling shall be taken out of the hand of God's people, and put into the hand of those that afflict them, Isa 51:22,23. Nay, they may expect their case to be worse in the day of their distress than that of Israel was in their day; for, (1.) The afflictions of God's people were but for a moment, and soon had an end, but their enemies shall drink continually the wine of God's wrath, Re 14:10. (2.) The dregs of the cup are reserved for the wicked of the earth (Ps 75:8); they shall drink and swallow down, or sup up (as the margin reads it), shall drink it to the bottom. (3.) The people of God, though they may be made to drink of the wine of astonishment for a while (Ps 60:3), shall yet recover, and come to themselves again; but the heathen shall drink and be as though they had not been; there shall be neither any remains nor any remembrance of them, but they shall be wholly extirpated and rooted out. So let all thy enemies perish, O Lord! so they shall perish, if they turn not.
17-21
Promises to Israel and Judah (587 BC)
繁體中文
對以色列和猶大的應許（主前587年）
¹⁷ 在錫安山必有逃脫的人；那山也必成聖；雅各家必得原有的產業。
¹⁸ 雅各家必成為大火；約瑟家必為火燄；以掃家必如碎稭；火必將他燒著吞滅；以掃家必無餘剩的。這是耶和華說的。
¹⁹ 南地的人必得以掃山；高原的人必得非利士地，也得以法蓮地和撒瑪利亞地；便雅憫人必得基列。
²⁰ 在迦南人中被擄的以色列眾人，必得地直到撒勒法；在西法拉被擄的耶路撒冷人，必得南地的城邑。
²¹ 必有拯救者上到錫安山，審判以掃山；國度就歸耶和華了。
在教會的仇敵受毀滅的威脅之後——這要在那大報應之日，並基督一次來到、還要再來審判這世界之時才完全成就——此處緊接著關乎教會救恩的寶貴應許，本卷預言以此結束，約珥和阿摩司的預言也如此結束。這些應許雖在某種程度上應驗於猶太人從巴比倫歸回之時——儘管以東在他們被擄時誇勝，彷彿那是永久的——但無疑要在耶穌基督所成就的那極大救恩中完全應驗，眾先知都為此作見證。此處應許：
I\. 在錫安山必有拯救——那神立他受膏者為王 的聖山（詩 2:6）：「在錫安山必有逃脫的人」（俄 1:17）。旁註作「必有逃脫的人」。以色列的餘民，「在聖山上」必蒙拯救（俄 1:16）。基督曾說：「救恩是從猶太人出來的」（約 4:22）。神為猶太人成就的拯救，預表我們藉基督所得的救贖。但錫安山就是福音教會，新約的律法「必出於」其中（賽 2:3）。在那裏必有救恩被傳講、被祈求；「主將得救的人天天加給」這福音教會；凡憑信心和盼望來到這錫安山的，必蒙拯救脫離憤怒和咒詛、脫離罪、死亡和地獄，而那些仍舊遠離的人則必被撇下滅亡。
II\. 哪裏有拯救，那裏就必有隨之而來的成聖：「那山也必成聖」——為錫安的兒女預備並使他們有資格領受這拯救；因為神在何處定意賜榮耀，就在何處賜恩典。暫時的拯救固然因憐憫為我們成就，但若伴有成聖——即在我們裏面造成一種以愛和感恩領受的心，就更有福了；當我們成聖，這些拯救也就對我們成為聖潔。聖潔本身就是極大的拯救，也是我們所盼望那永遠救恩的憑據。「在那裏」——在錫安山上，在福音教會中——「必有成聖」；因為那就是「永遠合乎神居住的」所在，而福音及其恩典的大計，就是栽植並推進聖潔。那裏必有聖靈、有聖潔的典章、有聖潔的耶穌，以及一群蒙揀選的聖徒餘民；在他們裏面、在他們中間，聖潔的神必樂意居住。注意，哪裏有成聖，那裏必有拯救。
III\. 這拯救和成聖將在世上傳播、得勝、擴張：「雅各家」——就是這「錫安山」，及其上所成就的拯救和成聖——「必得原有的產業」；即福音教會必在列國中建立，必遍滿全地；基督的使徒藉著傳講必為那差遣他們、作其使者的人奪取人心；當他們得著人心，就「得著其產業」，因為凡將自己獻給主的，也將一切所有的獻給他。當呂底亞的心向基督敞開，她的家也向他的僕人敞開。當外邦列國成為「得救的列國」，被建立，「在主的光中行走」，並「將榮耀尊貴歸於新耶路撒冷」（啟 21:24），那時「雅各家就得著了原有的產業」。這一部分已因基督教在世上扎根而應驗，並將因基督在撒但座位之處設立寶座、在魔鬼國度的廢墟上豎立得勝的記號，而越發應驗。如今此處預言：
1\. 這產業將如何「取得」，其中的阻擋將如何被克服（俄 1:18）：「雅各家必成為大火；約瑟家必為火燄」，因他們的神是、也必是「烈火」；「以掃家必如碎稭」，易被這火吞滅燒盡。這應驗於：（一）藉基督的恩典歸正許多人；在雅各家和約瑟家中傳講並被認信的福音，必如火焰，熔化並軟化剛硬的心，燒盡罪惡和敗壞的渣滓，使他們藉著「公平的靈和焚燒的靈」得以煉淨。基督來到的時候，「必如煉金之人的火」（瑪 3:1-2）。（二）使福音的一切頑梗不悔、不可化解的仇敵混亂——他們抵擋福音，竭力阻撓藉此設立彌賽亞的國度。福音的日子如烈火的窯，在其中「一切狂傲的和行惡的必如碎稭」（瑪 4:1）。雅各和約瑟必如火和火焰；因為凡要傷害他們的人，必發現自己冒了極大的險；他們對仇敵必如「火把在禾捆裏」（亞 12:6）。神僕人口中神的道被比作火，列邦如被其吞滅的柴（耶 5:14）。而「不法之人」要「被基督口中的氣滅絕」（帖後 2:8）。那些不被福音之火煉淨如金子的人，必被其當作渣滓燒盡；因為福音對於人，或是生命的香氣，或是死亡的香氣。當偶像和偶像崇拜被廢除，列國的財富和權勢被帶入基督和他福音的服事之中，「壯士」所披戴的「兵器」被「比他更壯的」奪去並分給人時（路 11:21-22），雅各家和約瑟家便吞滅了「以掃家」，以致他們無一存留。這是主藉他的先知所說的，也是他藉使徒所行的。
2\. 這產業將延伸到何處（俄 1:19-20）。這是以猶太人的語言描述的，講論以色列地因被擄歸回而得的擴張。「以色列這群眾中被擄的」——就是這群長久被擄、如今歸回仍被稱為「被擄之子」的以色列人——他們不僅要收回自己的地，還要向鄰近的民族擴張；其中有些人要成為歸信者，與猶太人合而為一，猶太人藉著在聖潔的相交中得著他們，便得著了他們的地。我們當視鄰舍歸向敬畏神和信靠基督、與我們同來敬拜神，為自己真正的富足。我們基督徒團契中這樣的增加，當被視為比產業的增加更為我們的財富和力量。又或者，那些地的古代居民被擄走後失落了，再未歸回自己的產業，以色列人便要佔據鄰近的地土；因為他們的人數必大大增加，自己的地容不下他們，鄰舍的產業必因ob defectum sanguinis——因無後嗣——而歸於他們。他們要進入鄰近之地。以掃之地要被「南地」的猶太人得著，因那地與之相連。那些在迦南「高原」西邊的人，要取得鄰舍「非利士人之地」。那些屬於猶大——歸回的兩個支派中為首的——要得著「以法蓮地和撒瑪利亞地」，那地從前屬於十個支派；而便雅憫——另一個支派——要得著約但河對岸的基列，那地從前屬於兩個半支派。以色列國要在民事和聖事上與猶大國聯合，如同朋友和弟兄，彼此相互地得著和享受；他們兩家一同要「得著」迦南人之地，直到撒勒法——「屬於西頓」；耶路撒冷要得著「南地的城邑」，直到西法拉。猶太人就在四面八方擴展了疆界。現代的拉比教導門徒把撒勒法和西法拉理解為法國和西班牙，並以此為根據，存著一個愚蠢無稽的期望：猶太人終有一天要作那些國家的主人；他們又稱呼並視基督徒為「以東人」，以為自己要轄管他們。但此處的應許無疑具有屬靈的意義，並已在基督教會——福音的以色列——在世上建立之時應驗，並將因教會的擴張和增加而越發應驗，直到奧秘的身體完成。當傳道人和基督徒勸服鄰舍來就基督、將自己獻給主之時，他們就得著了他們。亞伯拉罕所得的信徒被稱為「他所得到的靈魂」（創 12:5）。這產業的取得不是vi et armis——憑武力；因為「我們爭戰的兵器本不是屬血氣的」，而是屬靈的；乃是藉著福音的傳講，並隨之而行的神聖恩典的大能，這產業才被取得和保守。
IV\. 救贖主的國度必被建立和維持，使他忠心的子民得安慰，使一切仇敵驚懼羞愧（俄 1:21）：「國度就歸耶和華了」——歸主基督的了。神要將這國賜給他，將萬有交在他手中，無論天上地下的一切權柄；人也要將這國歸給他，甘心樂意地歸順他作他的子民，並擁立他為元首。如今君王的職責在於保護子民、壓制仇敵；基督也必如此行；他既要賞賜，也要刑罰。1. 錫安山必蒙拯救；必有「拯救者」上到其上，就是傳福音的人——他們被稱為拯救者，因為他們的職責是救自己並聽的人；他們是「與神同工的」，但若非基督以恩典與他們同工，他們的勞碌便徒然。2. 以掃山必受審判；那在錫安山上作拯救者的，也必「審判以掃山」；因為他們口中的福音之道——能救信的人——也審判不信的人，使他們知罪並定他們的罪。當基督的僕人傳講「信而受洗的必然得救」時，他們就是「錫安山上的拯救者」；但當他們傳講「不信的必被定罪」時，他們就是審判以掃山的人——他們不僅被授權，更是受命如此行（可 16:16）。在神護理的過程中，他的聖經得以應驗；當神在教會患難時為她興起朋友（如同他從前「興起士師」拯救以色列，士 2:16），那時就是「拯救者上到錫安山」，拯救她免於沉淪傾覆；當教會的仇敵被降卑、其權勢被打破之時，那就是「以掃山受審判」；這事在每一個世代都照神所看為美的方式成就；我們可以確信，陰間的權勢不能勝過教會，反而是教會要勝過他們；「因為國度就歸耶和華了」；世上的國必成為他的國，他已經、並將要執掌大權作王。
英文原文
Promises to Israel and Judah (587 BC)
¹⁷ But upon mount Zion shall be deliverance, and there shall be holiness; and the house of Jacob shall possess their possessions.
¹⁸ And the house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau for stubble, and they shall kindle in them, and devour them; and there shall not be any remaining of the house of Esau; for the LORD hath spoken it.
¹⁹ And they of the south shall possess the mount of Esau; and they of the plain the Philistines: and they shall possess the fields of Ephraim, and the fields of Samaria: and Benjamin shall possess Gilead.
²⁰ And the captivity of this host of the children of Israel shall possess that of the Canaanites, even unto Zarephath; and the captivity of Jerusalem, which is in Sepharad, shall possess the cities of the south.
²¹ And saviours shall come up on mount Zion to judge the mount of Esau; and the kingdom shall be the LORD's.
After the destruction of the church's enemies is threatened, which will be completely accomplished in the great day of recompence, and that judgment for which Christ came once, and will come again, into this world, here follow precious promises of the salvation of the church, with which this prophecy concludes, and those of Joel and Amos did, which, however they might be in part fulfilled in the return of the Jews out of Babylon notwithstanding the triumphs of Edom in their captivity, as if it were perpetual, are yet, doubtless, to have their full accomplishment in that great salvation wrought out by Jesus Christ, to which all the prophets bore witness. It is promised here,
I. That there shall be salvation upon Mount Zion, that holy hill where God sets his anointed King (Ps 2:6): Upon Mount Zion shall be deliverance, Ob 1:17. There shall be those that escape; so the margin. A remnant of Israel, upon the holy mountain shall be saved, Ob 1:16. Christ said, Salvation is of the Jews, Joh 4:22. God wrought deliverances for the Jews, typical of our redemption by Christ. But Mount Zion is the gospel-church, from which the New-Testament law went forth, Isa 2:3. There salvation shall be preached and prayed for; to the gospel-church those are added who shall be saved; and for those who come in faith and hope to this Mount Zion deliverance shall be wrought from wrath and the curse, from sin, and death, and hell, while those who continue afar off shall be left to perish.
II. That, where there is salvation, there shall be sanctification in order to it: And there shall be holiness, to prepare and qualify the children of Zion for this deliverance; for wherever God designs glory he gives grace. Temporal deliverances are indeed wrought for us in mercy when with them there is holiness, when there is wrought in us a disposition to receive them with love and gratitude to God; when we are sanctified, they are sanctified to us. Holiness is itself a great deliverance, and an earnest of that eternal salvation which we look for. There, upon Mount Zion, in the gospel-church, shall be holiness; for that is it which becomes God's house for ever, and the great design of the gospel, and its grace, is to plant and promote holiness. There shall be the Holy Spirit, the holy ordinances, the holy Jesus, and a select remnant of holy souls, in whom, and among whom, the holy God will delight to dwell. Note, Where there is holiness there shall be deliverance.
III. That this salvation and sanctification shall spread, and prevail, and get ground in the world: The house of Jacob, even this Mount Zion, with the deliverance and their holiness there wrought, shall possess their possessions; that is, the gospel-church shall be set up among the heathen, and shall replenish the earth; the apostles of Christ by their preaching shall gain possession of the hearts of men for him whose messengers and ministers they are, and when they possess their hearts they shall possess their possessions, for those who have given up themselves to the Lord give up all they have to him. When Lydia's heart was opened to Christ her house was opened to his ministers. When the Gentile nations became nations of those that were saved, were disciplined, walked in the light of the Lord, and brought their glory and honour into the new Jerusalem (Re 21:24), then the house of Jacob possessed their possessions. This is the part fulfilled by the planting of the Christian religion in the world, and shall be fulfilled yet more and more by the setting up of Christ's throne where Satan's seat is, and the erecting of trophies of his victory upon the ruins of the devil's kingdom. Now here is foretold,
1. How this possession shall be gained, and the opposition given to it got over (Ob 1:18): The house of Jacob shall be a fire, and the house of Joseph a flame, for their God is, and will be, a consuming fire; and the house of Esau shall be for stubble, easily devoured and consumed by this fire. This is fulfilled, (1.) In the conversion of multitudes by the grace of Christ; the gospel, preached in the house of Jacob and Joseph, and there owned and professed, shall be as a fire and a flame to melt and to soften hard hearts, to burn up the dross of sin and corruption, that they may be purified and refined with the spirit of judgment and the spirit of burning. Christ, when he comes, shall be as a refiner's fire, Mal 3:1,2. (2.) In the confusion of all the impenitent implacable enemies of the gospel of Christ, that oppose it and do all they can to hinder the setting up of the kingdom of the Messiah by it. The gospel day is a day that burns like an oven, in which all the proud, and all that do wickedly, shall be a stubble, Mal 4:1. Jacob and Joseph shall be as a fire and a flame; for those that meddle with them, to do them hurt, will find that they do so at their peril; they shall be to them as a torch of fire in a sheaf, Zec 12:6. The word of God in the mouth of his ministers is said to be like fire, and the people as wood to be devoured by it, Jer 5:14. And the man of sin is to be consumed by the breath of Christ's mouth, 2Th 2:8. Those that are not refined as gold by fire of the gospel shall be consumed as dross by it; for it will be a savour either of life or of death. When idols and idolatry were abolished, and the wealth and power of nations were brought into the service of Christ and his gospel, and the spoils of the strong man armed were divided by him that was stronger than he, then the house of Jacob and Joseph devoured the house of Esau, so that there was none of them left remaining. This the Lord spoke by his prophets, and this he did by his apostles.
2. How far this possession shall extend, Ob 1:19,20. This is described in Jewish language, which speaks the accession made to the land of Israel, after the return out of captivity into Babylon. The captivity of this host of Israel, that is, this host of Israel that have been so long in captivity and now they have come back are still called the children of the captivity, these shall not only recover their own land, but shall gain ground upon their neighbours adjoining to them, some of whom shall become proselytes and shall incorporate with the Jews, who, by possessing them in a holy communion, possess their land. We must reckon ourselves truly enriched by the conversion of our neighbours to the fear of God and the faith of Christ, and their coming to join with us in the worship of God. Such an accession to our Christian communion we must reckon to be more our wealth and strength than an accession to our estates. Or, The ancient inhabitants of those lands that were carried away into captivity being lost, and never returning to their estates, the children of Israel shall take possession of that which lies next them; for their numbers shall so increase that their own land shall be too strait for them, and their neighbours' estates shall escheat to them ob defectum sanguinis—through default of heirs. They shall enter upon that which is adjoining to them. The country of Esau shall be possessed by those of the south parts of Canaan, for to them it lies contiguous. Those of the plain, on the west of Canaan, which was a champaign country, shall enter upon the land of the Philistines, their neighbours. Those of Judah, which was the chief of the two returning tribes, shall possess the field of Ephraim and Samaria, which before belonged to the ten tribes; and Benjamin, the other tribe, shall possess Gilead on the other side of Jordan, which had belonged to the two tribes and a half. The kingdom of Israel shall join with that of Judah both in civil and sacred interests, and, as friends and brethren, shall mutually possess and enjoy one another; and both together shall possess the Canaanites, even to Zarephath, which belongeth to Zidon; and Jerusalem shall possess the cities of the south, even to Sepharad. Thus did the Jews enlarge their borders on all sides. The modern rabbin teach their scholars by Zarephath and Sepharad to understand France and Spain, grounding upon this a foolish groundless expectation that some time or other the Jews shall be masters of those countries; and they call and count the Christians Edomites, over whom they are to have dominion. But the promise here, no doubt, has a spiritual signification, and had its accomplishment in the setting up of the Christian church, the gospel-Israel, in the world, and shall have its accomplishment more and more in the enlargement of it and the additions made to it, till the mystical body is completed. When ministers and Christians prevail with their neighbours to come to Christ, to yield themselves to the Lord, they possess them. The converts that Abraham had are said to be the souls that he had gotten, Ge 12:5. The possession is gained, not vi et armis—by force and arms; for the weapons of our warfare are not carnal, but spiritual; it is by the preaching of the gospel, and the power of divine grace going along with it, that this possession is got and kept.
IV. That the kingdom of the Redeemer shall be erected and maintained, to the comfort of his loyal subjects and the terror and shame of all his enemies (Ob 1:21): The kingdom shall be the Lord's, the Lord Christ's. God shall give it to him, by putting all things into his hand, all power both in heaven and in earth; men shall give it to him, by resigning themselves to him as his willing people, and appointing him their head. Now the work of kings is to protect their subjects and suppress their enemies; and this Christ will do; he will both reward and punish. 1. The mountain of Zion shall be saved; on it saviours shall come, the preachers of the gospel, who are called saviours, because their business is to save themselves and those that hear them; and in this they are workers together with Christ, but to little purpose if he by his grace did not work together with them. 2. The mountain of Esau shall be judged; and the same that come as saviours on Mount Zion shall judge the mountain of Esau; for the word of the gospel in their mouth, that saves believers, judges unbelievers, convinces and condemns them. Christ's ministers are saviours on Mount Zion when they preach that he that believes shall be saved; but they judge the mount of Esau when they preach that he that believeth not shall be damned, which they are not only commissioned, but commanded to do, Mk 16:16. And in the course of God's providence his scripture is fulfilled; when God raises up friends to the church in her distress (as he raised up judges to deliver Israel of old, Jdg 2:16), then saviours come on Mount Zion, to save it from being sunk and ruined; and when the enemies of the church are brought down, and their power broken, then is the mount of Esau judged; and this shall be done in every age in such a way as God thinks best; we may depend upon it that the gates of hell shall not prevail against the church, but the church shall prevail against them; for the kingdom shall be the Lord's; the kingdoms of the world shall become his, and he has taken, and will take, to himself his great power and reign.
這卷書全都是關於以東的——一個與以色列近親相鄰的國家，卻是雅各後裔的仇敵，繼承了他們的父親以掃對雅各的仇恨。在序言之後（俄 1:1），我們在此看到：I. 對以東的威脅：1. 他們的驕傲必被降卑（俄 1:2-4）。2. 他們的財富必被掠奪（俄 1:5-7）。3. 他們的智慧必被愚弄（俄 1:8,9）。4. 他們對神的選民以色列那惡意的行徑必遭報應（俄 1:10-16）。II. 對以色列的恩典應許：他們必被恢復並改革，必勝過以東人，並成為他們之地及鄰國之地的主人（俄 1:17-20），且彌賽亞的國度必因那極大救恩的引入而被建立（俄 1:21）。