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英文原文
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)
勸百姓悔改（主前612年）
¹ 不知羞恥的國民哪，你們應當聚集，趁命令沒有發出，日子過去如糠秕，
² 趁耶和華的烈怒未臨到你們，他發怒的日子未臨到你們以先，你們應當聚集。
³ 世上遵行他典章的謙卑人哪，你們都當尋求耶和華；當尋求公義，尋求謙卑。或者在耶和華發怒的日子可以隱藏起來。
在這裡我們看到先知在前章對即將來到的審判所作的可怖描述中，到底有什麼用意。從頭到尾他的目的不是要驅使百姓陷入絕望，而是要驅使他們歸向神和他們的本分——不是要嚇得他們失去理智，而是要嚇得他們離棄罪惡。為此他在這裡呼召他們悔改，全國性的悔改，作為防止國家覆亡的唯一途徑。請留意：
一、召集他們舉行全國集會的命令（番2:1）：你們應當聚集。他在前章最後的話中告訴他們，神必速速毀滅這地一切的居民，人會以為接下來應該是：你們散開吧，各自逃命去，在哪裡能找到避難所就逃到哪裡。當耶路撒冷被羅馬人徹底毀滅的命令已經發出時，所給的正是那樣的勸告（太24:16），那時在猶太的，應當逃到山上；但這裡卻不同。神警告，為的是可以不擊打；他威脅，為的是可以不降罰，因此召喚百姓採取方法來轉消他的怒氣。這召集令是向一個不知羞恥的國民發出的。這字可以指：1. 不渴慕的，即對神或記念他的名沒有任何渴慕，不渴慕他的恩惠或恩典，對此非常冷漠，無心悔改歸正。然而你們要聚集，看看能否彼此激發出渴慕來。這樣，神常常被那些沒有尋求他、沒有求問他的人尋見（賽65:1）。或2. 不可愛的，毫不可愛，在他們裡面沒有什麼可喜悅的，沒有什麼可以向神推薦他們的。以色列地原是榮美之地，可喜悅之地（但11:41）；但如今它已不可愛了，是一個不知羞恥的國民，神大可以對他們說，*你們離開我吧；*但他卻說：*你們要聚集到我這裡來，*讓我們看看能否找到什麼辦法來防止這毀滅。*你們要聚集，*好使你們作為一個整體在神面前自卑，可以禁食、祈禱、尋求他的面。*你們要聚集，*好在你們中間商議在這危急關頭當如何行，使人人都能思想，都能彼此商議、表達意見，使所做的都出於共識，如此才是一個全國性的行動。*有人讀作：你們要省察自己，是的，你們要省察自己；*省察你們的良心；查看你們的內心；察驗你們的道路；*你們要省察自己，*好找出那惹動神對你們如此不悅的罪，並找出歸回他身邊的道路。請注意，當神與我們相爭之時，我們當省察自己。
二、敦促他們在此事上務要極其認真和迅速的論據（番2:2）：你們要認真去做；要趁著還不太遲，在命令發出之前、日子過去之前，速速去做。這裡的措辭非常生動而振奮人心，為要使他們警覺——正如一切罪人都當警覺的那樣——1. 他們的危險極大，他們的一切都岌岌可危，這是生死攸關的事，因此理當也需要全人全心全意的投入。這不是小事，因此不是可以輕忽的。這是耶和華的烈怒向他們發作，正要燃到他們身上，就是那無人能與之同居的吞滅的火，無人能在其面前站立或昂首挺胸的。這是耶和華發怒的日子，就是傾倒他烈怒滿瓶的日子，你們所受威脅的，就是番1:14所說的那個耶和華的大日。*你們能不為那日預備嗎？2. 那日子非常迫近：趁著現在，趁命令還未發出，速速振作起來，那時就太遲了，機會將失去且永不再來。命令如懷了孕，要生產出日子——那可怕的日子，那日子必如糠秕過去，要將你們如糠秕被風吹散般趕入被擄之中。我們不知道一天要生什麼（箴27:1），但我們確知命令要為不肯悔改的罪人生產什麼，因此他們理當趁著悅納的時候*及時悔改。請注意，那些與神有爭論的人，趁著還在路上、趁著他的烈怒未臨到之前速速與他和好，這才是智慧。在這樣的事上，遲延是極其危險的，可能是致命的；如果因遲延而使心剛硬，就必如此。我們豈不都當趁著聖靈還未離開我們、或停止與我們相爭之前，趁著恩典之日或生命之日尚未結束之前，趁著我們永遠的歸宿在深淵的彼岸尚未定案之前，竭力與神和好嗎！
三、為要切實做到這一點而開出的指示。僅僅因驚恐而聚集是不夠的，他們還必須認真而平靜地履行當日的本分（番2:3）：你們當尋求耶和華。為要從神得憐憫，他們在這裡被要求去尋求；因為規矩就是如此——尋找，就必尋見。先前已向全國發出普遍的呼召要聚集，但他們中絕大多數人難望有什麼好處；若這地能得救，必是靠少數敬虔之人的影響和代求，因此這裡的勸勉特別是針對他們的。且請留意：1. 他們是怎樣被描述的——他們是世上的謙卑人，或這地的謙卑人。神百姓的特徵就是他們是世上的謙卑人；這是他們的標記；這是他們的徽章。他們謙和、謙卑，在自己眼中看為低微；他們溫和、柔順、對人退讓，不輕易發怒，不大發烈怒，不長久懷怒；他們是世上的安靜人（詩35:20）。他們順服並降服於他們的神，順服他一切的誡命和他一切的作為。在這原則和性情的推動下，他們遵行他的典章，就是遵行他的律法，謹守他的制度，在意自己對他的本分，並為推進他在世上的尊榮和國度而擺上自己。2. 他們被要求做什麼；他們必須尋求，這表示既是一種殷切的探求，也是一種持續的努力，好使他們知道並遵行自己的本分。（1）他們必須尋求耶和華，尋求他的恩惠和恩典，在一切場合來到他面前，向他求所需用的，及早尋求他，殷勤尋求他，並持續就求他。（2）他們必須尋求公義。**向神尋求他應許的成就，同時也要留意在對他的本分上更加豐盛；尋求基督的義歸算在你們身上，尋求神聖靈的恩典植入你們裡面；飢渴慕義。（3）他們必須尋求謙卑。這是他們原本如此傑出、以至被稱為這地的謙卑人的恩典，然而這恩典他們仍須*尋求。*請注意，那些再好的人仍須力爭更好，那些有再多恩典的人仍須不斷祈求並勞力以求更多。不但如此，那些在任何特殊恩典上卓越的人，仍須尋求在那恩典上更加卓越，因為仇敵對他們的攻擊在那方面最猛烈，朋友對他們的期望在那方面最大，而他們自己在那方面也最易鬆懈。*Si dixisti, Sufficit, periisti——你若說，我已經夠好了，你就完了。*在將臨的艱難試煉時期，謙卑人要發現他們所有的謙卑都要派上用場，而且全部用上還嫌不夠，因此當殷切尋求，並祈求當神在護理中給他們機會時，他也以恩典使他們能以運用，*向眾人顯出一切的謙卑，*在一切事上，使力量與日子相稱。
四、採納這些指示的鼓勵：*或者在耶和華發怒的日子可以隱藏起來。*1. *你們這些世上的謙卑人更是如此。雖然耶和華發怒的日子確實臨到這地，你們卻必平安，必被置於特別的保護之下。我必使你剩下的人蒙福（誠然你的餘民必得好處）（耶15:11）。我必使你的命存活為掠物（耶45:5）。我必在那日拯救你（耶39:17）。你們可以隱藏起來；若有人得隱藏，你們必得隱藏。義人不能確定肉身得保，因為凡事都臨到眾人，但他們最有可能得隱藏，也最配得護理之恩特別的看顧。如此不確定地表達，是為了試驗他們是否願意信靠神本性中的良善，雖然他們只有應許的或者，也是為了在他們裡面保持聖潔的敬畏和警醒，免得他們似乎趕不上，免得做了什麼使自己脫離神保護的事。請注意，那些在普遍不義的時代堅守正直的人，有理由盼望神會為他們找到藏身之處，在普遍災禍的時代他們必在那裡安全無慮。他們必得隱藏（如路德所說）aut in cœlo, aut sub cœlo——或在天上，或在天下，或在天上被收納，或在天下蒙保護。或2. *你們這國民，雖然是不知羞恥的國民，*然而在耶和華向鄰國發怒的日子，當他的審判遍地通行時，你們可以隱藏起來；你們的地必因那少數站在破口轉消神怒氣的謙卑人之故而被保全。*我們所有人都當為自己確保在大神震怒之日能以隱藏；如果我們藏身在盡本分的內室中，神必將我們藏在安全的密室裡（賽26:20）。如果我們預備了一隻方舟，那就是我們的藏身之處（創7:1）。
英文原文
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)
非利士人的懲罰（主前612年）
⁴ 迦薩必致見棄，亞實基倫必定荒涼。人在正午必趕出亞實突的居民，以革倫也被拔出根來。
⁵ 禍哉，住沿海一帶的居民，基利提族的國民哪！耶和華的話与你們反對，說：迦南啊，非利士人之地啊，我必毀滅你，以致無人居住。
⁶ 沿海一帶必變為草場，就是牧人的住所和羊群的圈。
⁷ 這地必為猶大家剩下的人所得；他們必在那裡牧放。晚上他們必躺臥在亞實基倫的房屋中。因為耶和華他們的神必眷顧他們，使他們被擄的人歸回。
先知在這裡預言鄰國在尼布甲尼撒和他得勝的迦勒底人對世上那些地區所造成的毀滅中將有怎樣的份，正如當時其他先知所做的一樣。這設計是為了：1. 喚醒猶太百姓，使他們明白災禍的氾濫將何等猛烈、何等深重、何等廣大，好使那臨近的耶和華的日子顯得更為可畏，他們因此可被激勵去為之預備，如同為一場普世洪水預備一般。2. 以這樣的思想安慰他們：他們的境況雖然悲慘，卻不會是獨一的（Solamen miseris socios habuisse doloris——可憐人因有同受苦難的同伴而得安慰），更使他們得安慰的是：雖然神似乎一直與他們為敵、與他們爭戰，但他仍是如此偏袒他們、是他們仇敵的仇敵，以至於他為他們所受的凌辱心懷不平，並要為之報仇。
在這幾節經文中，我們看到非利士人的厄運，他們是以色列民的近鄰和宿敵。那個國家有五個首領轄區；這裡只提到四個——迦薩和亞實基倫，亞實突和以革倫；第五個迦特沒有提及，有人認為是因為它此時已臣服於猶大。他們是沿海一帶的居民（番2:5），因為他們的國土位於大海之濱。基利提族的國民在這裡與他們並列，與他們接壤（撒上30:14），並與他們一同傾覆，正如結25:16所預言的。非利士人的地在這裡被稱為迦南，因為它屬於神賜給他百姓以色列的那片土地，並且已列入賜給他們的應許之中（書13:3）。這地尚未得著（非利士人的五個首領），因此他們不公正地將以色列人拒於這地的擁有權之外（士3:3），這事如今被記在他們帳上。因為，別人的權利雖可長久被不義地侵佔，但公義的神終必為受屈者伸冤。
一、這裡預言非利士人——這些霸佔者——將被逐出並徹底剷除。總的來說，這裡有禍哉宣告臨到他們（番2:5），從神而來的禍哉意味著一切災禍：耶和華的話與他們反對——前代先知的話，雖然尚未應驗，卻必在時候滿足時成就（賽14:31）。這話如今藉著這位先知再次臨到他們。請注意，那些有耶和華的話與之反對的人，處境實在悲慘，因為他的話沒有一句會落空。那些違背神話語中誡命的人，必有話語中的威嚇與他們反對。其效果不亞於他們的毀滅：1. 神自己要作這事的主：我必毀滅你，我能成就我所說的，也必成就。2. 這將是全面的毀滅；必擴及全地各處，無論城邑鄉村：迦薩必致見棄，雖然如今是人口稠密之城。先知曾預言（耶47:6）禿鷹必臨到迦薩；亞歷山大大帝將該城夷為平地，我們發現（徒8:26）迦薩是沙漠。亞實基倫必定荒涼，成為荒涼的範本。人在正午必趕出亞實突的居民；在烈日炙烤之時，他們沒有蔭蔽，沒有遮蔽保護他們；但那時，正當天氣最難受之際，他們卻被強迫趕入被擄之中，這將使這事更加難堪。以革倫也必被拔出根來，雖然它已長久扎根。非利士人的地必被清空居民；那裡必無人居住（番2:5）。神造地為要人居住（賽45:18），否則他造地就是徒然的；但人若不以事奉神來完成他被造的目的，神以公義使地不以供人居住來完成它被造的目的，也是理所當然的；人的罪有時使地服在這虛空之下。3. 這將是徹底的毀滅。沿海一帶，從前是船隻的港口、商人的居所，如今必被撇棄，只作牧人的住所和羊群的圈（番2:6），那時也許比非利士的眾首領佔據時派上了更好的用場。
二、這裡預言猶大家——合法的所有者——將在非利士人被趕出之後佔有那地，並從他們的仇敵所遭的報應中得益（番2:7）。*這地必為猶大家剩下的人所得。*他們的人數因被擄而減少，但那些剩下的人要承受這地。那些現在因非利士人的驕傲和勢力而被拒於外的人，到那日要溫柔地繼承地土，正如基督所應許的那樣；他們要安然居住。注意，惡人有時在世上大有勢力，但神將來必為自己的百姓存留美好之物；罪的果子現在看來甘甜，卻至終成為苦澀；敬虔看似軟弱，卻有大能的結局。當仇敵傾覆之時，聖徒的安慰將何等豐盛。
三、這裡指出了猶大在非利士人被趕出後得地的緣由：耶和華他們的神必眷顧他們，使他們被擄的人歸回（番2:7）。神的恩眷是好得無比的，因為有神的眷顧，一切盡都順遂；他們被擄歸回是確定的記號，表明神已轉意憐憫他們，他們的罪已得赦免。神刑罰的日子有一個確定的限度，當那日子滿了，他就必以豐盛的慈愛再次眷顧他們。注意，教會最好的日子，就是神親自眷顧她的日子；那時他使被擄的子民歸回，將他們從各種屬靈的仇敵手下救出來，並用他恩典的全能大能保全他們，使他們在平安中安然躺臥。
英文原文
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)
對列國的懲罰（主前612年）
⁸ 我聽見摩押人的毀謗和亞捫人的兒女的辱罵，就是他們辱罵我的百姓，自誇自大，侵犯他們的境界。
⁹ 萬軍之耶和華以色列的神說：所以我指著我的永生起誓，摩押必像所多瑪，亞捫人必像蛾摩拉，都變為荊棘的叢藪、鹽坑、永遠荒廢之地。我百姓所剩下的必擄掠他們，我國中所餘的必得著他們為業。
¹⁰ 這事臨到他們是因他們的驕傲，因為他們自誇自大，毀謗萬軍之耶和華的百姓。
¹¹ 耶和華必向他們顯為可畏，因他使地上一切神祇飢餓；各處的人都從自己的地方敬拜他，就是列國的海島也是這樣。
摩押人和亞捫人都是羅得的後裔；他們的國土相連，且都與以色列接壤，因此在這段預言中被放在一起。
一、他們都被控以同樣的罪行，就是毀謗和辱罵神的百姓，並因他們的災禍而幸災樂禍（番2:8）：他們辱罵我的百姓；當神的百姓持守本分時，他們大概是因他們信仰上的與眾不同而毀謗他們；而如今他們既背叛了神、落在神的不悅之下，他們又為此毀謗他們。歷世歷代以來，神的百姓因這樣或那樣的緣故遭受毀謗和辱罵，這是一貫的際遇。古蛇就是這樣吐出他的毒液；而驕傲是其根源；他們在自己的驕傲中向萬軍之耶和華的百姓自誇自大，自以為與他們一樣好、一樣偉大、各方面一樣幸福。神百姓所充滿的正是驕傲人的藐視（詩123:4）。他們說大話（有人如此讀，magna locuti sunt——他們說了誇大的話）侵犯他們的境界（番2:8），攻擊那些與他們接壤的同胞，他們在一切場合都加以侮辱；或攻擊他們所宣稱的產權，對之提出爭議；或嘲笑他們所誇口的保護，加以譏諷；他們向萬軍耶和華的百姓說大話，把他們看作被撇棄的百姓。虛妄的誇大之言是教會仇敵的固有語言。但我聽見了（神說），我要讓你們知道我聽見了。我聽見了，我必為此清算（猶15）。若神聽見了我們所受的毀謗和辱罵，這就是我們當作不聽見的聾人（詩38:14-15）的好理由。不但如此，神不僅注意到了，而且親自關心加在他百姓身上的辱罵，因為他們是他的；凡以輕蔑的眼光看待萬軍之耶和華之百姓的，就因此而褻瀆了萬軍之耶和華自己。參見這同樣的罪狀加在摩押和亞捫身上（結25:3,8）。
二、他們都落在同樣的厄運之下。同夥犯罪的，可以預期也要同遭荒涼。請看判決是何等莊嚴地宣告在他們身上（番2:9）。這是萬軍之耶和華——統管萬有的主——他有权柄作出这判决，也有能力执行；這是以色列的神，他為他百姓的尊榮忌邪；是他说的，不，是指着永生起誓的，萬軍之耶和華說：所以我指著我的永生起誓。判決是：1. 摩押人和亞捫人必被徹底毀滅；他們必像所多瑪和蛾摩拉，後者在死海中留下的毀滅痕跡就在摩押和亞捫國土的近旁；他們雖然不是藉著同樣的方式（即天火），卻幾乎以同樣的方式變為荒場；不再有人居住，或長久不再有人居住。那地必只長出荊棘來代替五穀；並且必有鹽坑來代替那地素來豐富的甘甜泉水。2. 以色列必勝過他們，必擄掠他們的財物，並藉合法的戰爭佔有他們的國土。請注意，驕傲的人有時因神公義的審判，反而落在被他們曾經傲慢踐踏的人所踐踏的羞辱之中。這事臨到他們是因他們的驕傲。
三、其他國家也要同樣被降卑，使耶和華獨被尊崇（番2:11）：耶和華必向他們顯為可畏——特別是向那些曾作他以色列之恐怖的摩押人和亞捫人。因為：1. 列國的神明必被廢除。他們長久佔據地位，他們的敬拜者既榮耀他們又以他們為誇口。但耶和華必使地上一切神祇飢餓，使他們從自己的堡壘中被餓出來。異教徒有一種天真的想法，以為他們的偶像享受他們的祭品，吃他們祭牲的脂油（申32:38）。Omnia comesta à Belo——彼勒已吃盡了一切。但這裡應許說，當基督教在世上建立之時，人們必轉離對這些啞巴偶像的敬拜，必離棄他們的祭壇，不再向他們獻祭，這樣他們就必飢餓，或如原文所言變瘦——他們的祭司也必如此。這暗示了那些偶像的虛妄；使它們飢餓的權力就掌握在它們敬拜者的手中；而真神卻說，*我若飢餓，必不告訴你。*這也暗示了以色列神對他們的得勝。*如今我們知道他比萬神都大。*2. 列國必被歸信；當福音興旺之時，人們要藉著福音被帶領來敬拜那活到永遠的神（因為那是永遠福音的命令，啟14:7），*各人從自己的地方；*他們不需要上耶路撒冷去敬拜以色列的神，而是無論身在何處，都可以親近他。我願男人無忿怒無爭論，舉起聖潔的手，隨處禱告。神不僅要被以色列各支派和歸附他們的外人敬拜，還要被列國的海島上的人敬拜。這是一個對我們本國有利的應許，因為我們是外邦列島中最重要的一個，神必在其中得榮耀。
英文原文
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)
古實和亞述受威脅（主前612年）
¹² 古實人哪，你們必被我的刀殺戮。
¹³ 他必伸手攻擊北方，毀滅亞述，使尼尼微變為荒廢乾旱如曠野。
¹⁴ 群畜，就是各國的走獸，必臥在其中；鵜鶘和箭豬要宿在柱頂上。窗戶有鳴叫的聲音；門檻必都毀壞，因為香柏木已經露亮。
¹⁵ 這是素來歡樂安然居住的城，她心裡說：惟有我，除我以外再沒有別的。她怎樣變為荒場，成了野獸躺臥之處！凡經過的人都必向她嗤笑搖手。
當尼布甲尼撒節節勝利之際，這杯正在傳遞；不僅以色列的近鄰，就連那些偏遠的也必因他們向神百姓所行的惡而被清算；古實人和亞述人在這裡被追討。1. 古實人，或阿拉伯人，有時曾是以色列的恐怖（如亞撒時代，代下14:9），如今必被清算：你們必被我的刀殺戮（番2:12）。尼布甲尼撒是神的刀，是他手中的器皿，藉此這些和其他仇敵被制服和懲罰（詩17:14）。2. 亞述人及其君主國的首都尼尼微，接下來被帶到審判臺前，領受判決：他——即作神之刀的那位——必伸手攻擊北方，毀滅亞述，並佔有那地。亞述曾是神怒氣的杖，用來懲罰以色列，如今巴比倫是神怒氣的杖，用來懲罰亞述（賽10:5）。他必使尼尼微變為荒廢，正如先知那鴻不久前大量預言的那樣。請留意，（1）尼尼微的國勢曾經何等昌盛（番2:15）：這是素來歡樂安然居住的城。尼尼微強大到不懼災禍，因此安然居住，無視危險；她富足到以為一切美物都是穩妥的，因此是一座歡樂的城，充滿歡笑和奢華；她的霸權大到不容競爭者，心裡說：惟有我，除我以外再沒有別的可比擬我，世上沒有一座城能自稱與我匹敵。神能以他的審判驚嚇最安逸的人，降卑最高傲的人，敗壞那些如今笑得最歡之人的歡笑。（2）尼尼微的毀滅如今將何等徹底；她必變為荒廢（番2:13）。這座曾經輝煌的城市必成為廢墟，以至於：〔1〕成為野獸的巢穴，成了荒野，群畜必臥在其中；不但如此，更成了荒涼可怖之地，野獸要在那裡安家；那些令人憂鬱的鳥，如鵜鶘和箭豬，要在房屋的殘存部分築巢，正如它們有時在不常有人居住、人跡罕至的破舊建築中所做的那樣。柱頂、窗戶和門檻，以及一切精巧雕刻的香柏木，都要暴露在外；這些陰森不祥的鳥要棲息其上，*有鳴叫的聲音。*歡樂的歌聲竟變成了可怖的怪叫！人若知道這一切奢華最終可能變成什麼樣子，對於宏偉的建築和豪華的陳設，又有什麼理由可誇口的呢！〔2〕成為過路人的笑柄。那些從遠方來、為一睹尼尼微的榮耀而滿足好奇心的人，如今要以與從前仰慕她時同樣多的輕蔑來看她（番2:15）：凡經過的人都必向她嗤笑，搖手，對她的荒涼毫不在意，甚至以此取樂——驕傲的尼尼微到此為止了。他們不哀哭，不搥胸（那些在興盛時驕橫傲慢的人，其逆境無人憐憫、無人哀悼），卻要嗤笑搖手，渾然忘記或許他們自己的毀滅也為期不遠了。
英文原文
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.
在本章中我們看到：一、迫切勸勉猶太人這國民悔改，與神和好，趁著還未太遲就防備前章所威脅的審判（番2:1-3），這是由前章神向他們發怒的啟示推論出來的。二、宣告神對幾個鄰國的審判，這些國家曾協助或因以色列的災禍而歡喜。1. 非利士人（番2:4-7）。2. 摩押人和亞捫人（番2:8-11）。3. 古實人和亞述人（番2:12-15）。這一切都要喝同一杯震怒的杯，就是交在神百姓手中的那杯，正如其他先知在先前和後來所預言的。