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Ezekiel Chapter
Twenty-five
Ezekiel 25
Chapter Contents
Judgments against the Ammonites. (1-7) Against the
Moabites
Edomites
and Philistines. (8-17)
Commentary on Ezekiel 25:1-7.
(Read Ezekiel 25:1-7.)
It is wicked to be glad at the calamities of any
especially of God's people; it is a sin for which he will surely reckon. God
will make it appear that he is the God of Israel
though he suffers them for a
time to be captives in Babylon. It is better to know Him
and to be poor
than
to be rich and ignorant of him.
Commentary on Ezekiel 25:8-17
(Read Ezekiel 25:8-17)
Though one event seem to the righteous and wicked
it is
vastly different. Those who glory in any other defence and protection than the
Divine power
providence
and promise
will
sooner or later
be ashamed of
their glorying. Those who will not leave it to God to take vengeance for them
may expect that he will take vengeance on them. The equity of the Lord's
judgments is to be observed
when he not only avenges injuries upon those that
did them
but by those against whom they were done. Those who treasure up old
hatred
and watch for the opportunity of manifesting it
are treasuring up for
themselves wrath against the day of wrath.
── Matthew Henry《Concise Commentary on Ezekiel》
Ezekiel 25
Verse 3
[3] And say unto the Ammonites
Hear the word of the Lord
GOD; Thus saith the Lord GOD; Because thou saidst
Aha
against my sanctuary
when it was profaned; and against the land of Israel
when it was desolate; and
against the house of Judah
when they went into captivity;
Aha — When thou shouldest have pitied
thou didst proudly
insult over my people.
Verse 4
[4] Behold
therefore I will deliver thee to the men of the
east for a possession
and they shall set their palaces in thee
and make their
dwellings in thee: they shall eat thy fruit
and they shall drink thy milk.
The men of the east — The Arabians
associates of Nebuchadnezzar
who recompensed their service
with giving them
this country when it was conquered
as it was five years after the desolation
of Jerusalem.
Verse 5
[5] And I will make Rabbah a stable for camels
and the
Ammonites a couchingplace for flocks: and ye shall know that I am the LORD.
Rabbah — The royal city
called since Philadelphia from the
king of Egypt who built it.
The Ammonites — The land they dwelt in.
Verse 7
[7] Behold
therefore I will stretch out mine hand upon
thee
and will deliver thee for a spoil to the heathen; and I will cut thee off
from the people
and I will cause thee to perish out of the countries: I will
destroy thee; and thou shalt know that I am the LORD.
Know — Thus God will bring those that were strangers to him
into an acquaintance with him
and it will be a blessed effect of their calamities.
How much better is it
to be poor and know God
than to be rich
and ignorant
of him?
Verse 8
[8] Thus saith the Lord GOD; Because that Moab and Seir do
say
Behold
the house of Judah is like unto all the heathen;
Seir — The seed of Esau
the Edomites. Seir was the mountain
where they first planted themselves.
Is like — Are no more a select people than others.
Verse 9
[9] Therefore
behold
I will open the side of Moab from the
cities
from his cities which are on his frontiers
the glory of the country
Bethjeshimoth
Baalmeon
and Kiriathaim
The side — That part of his country which was best fortified.
Bethjeshimoth — An ancient city; it was a
fortress toward the desert
which watched lest any should make an inroad on the
country.
Verse 10
[10] Unto the men of the east with the Ammonites
and will
give them in possession
that the Ammonites may not be remembered among the
nations.
With the Ammonites — As I have given
Ammon
so I will with them give Moab to the Chaldeans
who will give it to the Arabians.
Verse 13
[13] Therefore thus saith the Lord GOD; I will also stretch
out mine hand upon Edom
and will cut off man and beast from it; and I will
make it desolate from Teman; and they of Dedan shall fall by the sword.
Teman — A country in the southern coast of Edom.
Dedan — Adjoining to Edom.
Verse 15
[15] Thus saith the Lord GOD; Because the Philistines have
dealt by revenge
and have taken vengeance with a despiteful heart
to destroy
it for the old hatred;
It — Israel.
Verse 16
[16] Therefore thus saith the Lord GOD; Behold
I will
stretch out mine hand upon the Philistines
and I will cut off the Cherethims
and destroy the remnant of the sea coast.
The Cherethim — The bowmen
the strength of
Philistia.
The remnant — Who had escaped the sword of
Samuel
David
Hezekiah
and of Psammetichus king of Egypt.
── John Wesley《Explanatory Notes on Ezekiel》
25 Chapter 25
Verses 1-17
Verses 1-7
Set thy face against the Ammonites.
Prophecies against foreign nations
At the outset it must be understood that prophecies of this kind
form part of Jehovah’s message to Israel. Although they are usually cast in the
form of direct address to foreign peoples
this must not lead us to imagine
that they were intended for actual publication in the countries to which they
refer. A prophet’s real audience always consisted of his own countrymen
whether his discourse was about themselves or about their neighbours. And it is
easy to see that it was impossible to declare the purpose of God concerning
Israel in words that came home to men’s business and bosoms
without taking
account of the state and the destiny of other nations. Just as it would not be
possible nowadays to forecast the future of Egypt without alluding to the fate
of the Ottoman Empire
so it was not possible then to describe the future of
Israel in the concrete manner characteristic of the prophets without indicating
the place reserved for those peoples with whom it had close intercourse.
Besides this
a large part of the national consciousness of Israel was made up
of interests
friendly or the reverse
in neighbouring states. We cannot read
the utterances of the prophets with regard to any of these nationalities without
seeing that they often appeal to perceptions deeply lodged in the popular mind
which could be utilised to convey the spiritual lessons which the prophets
desired to teach. It must not be supposed
however
that such prophecies are in
any degree the expression of national vanity or jealousy. What the prophets aim
at is to elevate the thoughts of Israel to the sphere of eternal truths of the
kingdom of God; and it is only in so far as these can be made to touch the
conscience of the nation at this point that they appeal to what we may call its
international sentiments. Now
the question we have to ask is
What spiritual
purpose for Israel is served by the announcements of the destiny of the
outlying heathen populations? Speaking generally
prophecies of this class had
a moral value for two reasons. In the first place
they re-echo and confirm the
sentence of judgment passed on Israel herself. They do this in two ways: they
illustrate the principle on which Jehovah deals with His own people
and His
character as the righteous judge of men. Wherever a “sinful kingdom” was found
whether in Israel or elsewhere
that kingdom must be removed from its place
among the nations. But again
not only was the principle of the judgment
emphasised
but the manner in which it was to be carried out was more clearly
exhibited. In all cases the pre-exilic prophets announce that the overthrow of
the Hebrew states was to be effected either by the Assyrians or the
Babylonians. These great world powers were in succession the instruments
fashioned and used by Jehovah for the performance of His great work in the
earth. Now it was manifest that if this anticipation was well founded
it
involved the overthrow of all the nations in immediate contact with Israel. The
people of Israel or Judah were thus taught to look on their fate as involved in
a great scheme of Divine providence
overturning all the existing relations
which gave them a place among the nations of the world
and preparing for a new
development of the purpose of Jehovah in the future. When we turn to that ideal
future we find a second and more suggestive aspect of these prophecies against
the heathen. All the prophets teach that the destiny of Israel is inseparably
bound up with the future of God’s kingdom on earth. What men needed to be
taught then
and what we need to remember still
is that each nation holds its
position in subordination to the ends of God’s government; that no power or
wisdom or refinement will save a state from destruction when it ceases to serve
the interests of His kingdom. The foreign peoples that come under the survey of
the prophets are as yet strangers to the true God
and are therefore destitute
of that which could secure them a place in the reconstruction of political
relationships of which Israel is to be the religious centre. And whether any
particular nation should survive to participate in the glories of that latter
day depends on the view taken of its present condition and its fitness for
incorporation in the universal empire of Jehovah soon to be established. We now
know that this was not the form in which Jehovah’s purpose of salvation was
destined to be realised in the history of the world. Since the coming of Christ
the people of Israel has lost its distinctive and central position as the
bearer of the hopes and promises of the true religion. In its place we have a
spiritual kingdom of men united by faith in Jesus Christ
and in the worship of
one Father in spirit and in truth--a kingdom which from its very nature can
have no local centre or political organisation. Hence the conversion of the
heathen can no longer be conceived as national homage paid to the seat of
Jehovah’s sovereignty on Zion; nor is the unfolding of the Divine plan of
universal salvation bound up with the extinction of the nationalities which
once symbolised the hostility of the world to the kingdom of God. This fact has
an important bearing on the question of the fulfilment of the foreign
prophecies of the Old Testament. As concrete embodiments of the eternal
principles exhibited in the rise and fall of nations
they have an abiding
significance for the Church in all ages; but the actual working out of these
principles in history could not
in the nature of things
be complete within
the limits of the world known to the inhabitants of Judaea. If we are to look
for their ideal fulfilment
we shall only find it in the progressive victory of
Christianity over all forms of error and superstition
and in the dedication of
all the resources of human civilisation--its wealth
its commercial enterprise
its political power--to the advancement of the kingdom of our God and His
Christ. (John Skinner
M. A.)
Verse 2
I shall be replenished
now she is laid waste.
Designs of avarice defeated
All their (the Tyrians) care was to get estates and enlarge their
trade
and they looked upon Jerusalem not as an enemy
but as a rival. Tyre
promised herself that the fall of Jerusalem would be an advantage to her in
respect of trade and commerce
that now she shall have Jerusalem’s customers.
To be secretly pleased with the death or decay of others
when we are likely to
get by it
with their fall when we may thrive upon it
is a sin that does most
easily beset us. This comes from a want of that love to our neighbour as to
ourselves which the law of God so expressly requires
and from that inordinate
love of the world as our happiness which the love of God so expressly forbids.
And it is just with God to blast the designs and projects of those who thus
contrive to raise themselves upon the ruins of others; and we see they are
often disappointed (M. Henry.)
.
Verse 3
I am against thee
O Tyrus.
On the importance of having God for our friend
That vengeance belongs unto God is emphatically declared in the
book of God (Romans 12:19). And exemplary is the
vengeance with which the Almighty has from time to time visited
not only those
who had either arrayed themselves in hostility against Himself
His Word
or
His servants; but those who had
without His sanction
either assailed or
oppressed His people Nor individuals merely
but assemblages of men
--nay
cities
--and even nations
have often
in a sudden and calamitous overthrow
borne memorable testimony to the truth of these remarks. My text refers to an
occasion of the kind. The Tyrians
so called from their chief city
Tyre
but
also known by the name of Phoenicians
were at one time the most commercial
most opulent
and
at the same time
proudest people of the oriental world.
Shipbuilding was prosecuted to a vast extent at this celebrated place. The
carrying trade
too
of most of the mercantile world was in the hands of the
Tyrians; besides which the city was the grand depot for the rarest and richest
productions of distant nations. Gold
spices
and precious stones from
Ethiopia
and the coast of Arabia;--emeralds
fine linen and embroidery work
coral
agate
and wool of delicate hue as well as texture
from Damascus and
other parts of Syria;--chests of cedar for bestowing fragrancy on splendid
apparel
and splendid apparel itself in ample quantity
from Mesopotamia and
other bordering countries;--wheat
honey
oil
and balm
as well as wrought
iron
steel
and aromatic gums
from various quarters of Palestine;--silver
iron
tin
and lead
from Tarshish
a place itself of considerable maritime
trade;--brazen vessels
and
alas! slaves
from Ionia;--lambs
with other
creatures used as provisions
from Arabia;--and ivory from sundry parts of the
east:--all these commodities
useful
ornamental
costly
elegant
and various
brought in abundance into Tyre
were sold in her fairs and markets; whence they
were exported
or otherwise dispersed
into different and distant countries
cities
and provinces. The consequence was
that Tyre spread itself till it was
nearly twenty miles in circumference; containing
‘tis probable
nearly one
million of souls. Further
such was the luxurious prodigality that sprung from
the opulence which flowed in upon Tyre from her vast commerce
that not only
were the people very generally clad in costly stuffs
dyed of the richest hues--among
the rest the far-famed Tyrian purple--but even the very sails of their ships
were “of fine linen
with embroidered work from Egypt.” This minuteness in
description has appeared scarcely less than necessary to a proper comprehension
of the force of that declaration in the text: “I (God) am against thee
O
Tyrus.” Having learned from the detail how commercial
great
and splendid
how
strong
opulent
and well-peopled a city Tyre was
we can easily deem how it
was that the Tyrians
lifted up with pride
and full of self-confidence
had
in their hearts
set at nought the power of Almighty God
thinking that their
mountain stood too strong for even His arm to shake. It was
in effect
we
conclude
through such a spirit as this that they vaunted themselves over the
Jewish people
and spoke scornfully of Jerusalem; though fully aware
at the
same time
that the former were under the special patronage of God
and that
the latter was the most favoured seat of His majesty and glory on earth. Such
then
as has been described
was the famous city of Tyre when the prophet
Ezekiel was commanded to denounce it as marked out for particular judgment by
the Most High. The reason is given in verse
2. Jerusalem had been taken and sacked by Nebuchadnezzar; but this
should have been far
very far from ministering to the Tyrians occasion of
self-gratulation and triumph. Yet did the latter not confine themselves to the
manifestation of a selfish and brutal joy at the misfortunes of their Jewish
neighbours--to a mere rejoicing over the circumstance that the trade of
Jerusalem would from that time flow in Tyrian channels. There is but too full
evidence of the fact that they went further than this--that they became ready
purchasers of all the spoil which could be wrung from the unhappy people; and
not content even with thus abetting the cruelty and rapacity of others
bought
with avidity the wretched Jews themselves--bought them in great numbers
and
either kept or transferred them as slaves. “Therefore
thus saith the Lord God
Behold
I am against thee
O Tyrus.” On the particulars of the denunciation
that follows
a very long and awful one
I need not dwell. My design next
carries me to view the accomplishment of those predictions of vengeance which
Ezekiel was thus commissioned to pour forth against the devoted city.
“Passing
” says a celebrated traveller
“by Tyre
from curiosity only
I came
to be a mournful witness of the truth of the prophecy that Tyre
the queen of
nations (queen of the sea
too
was she styled); that Tyre
the queen of
nations
should be a rock to fishers to dry their nets on: two wretched
fishermen with miserable nets had just given over their occupations.” “On the
north side of Tyre
” says another traveller
Maundrell
“there is an old
Turkish ungarrisoned castle; besides which you see nothing here but a mere
babel of broken walls
pillars
vaults
etc.; there not being so much as one
entire house left. Its present inhabitants are only a few wretches harbouring
themselves in the vaults
and subsisting themselves chiefly upon fishing; who
seemed to be preserved in this place by Divine Providence
as a visible
argument how God has fulfilled His word concerning Tyre.” Has not God then
shown Himself indeed “against Tyrus”? Be it our endeavour
next
to inquire
into the use which we should ourselves
with God’s help
make of this
interesting piece of Bible history.
1. First
then
we may the more clearly discern the force of that
scripture that “vengeance belongs to God” alone; to whom it must be left to
repay evils or injuries done
derived
or wished against His people. The people
of God are to repose their cause in the hands of God. And why are they so to
act? Why
when the injuries which they receive are great and unquestionable
may they not themselves endeavour to take an adequate revenge? Because the
truly religious temper
which only God can approve
is a temper that can have
no affinity with a revengeful disposition. Neither is the retribution that God
inflicts at all allied to revenge. It is the righteous chastisement of a
lawgiver
whose statutes
holy
just
and good
have been inexcusably
transgressed
and His authority set at nought
by those on whom the visitations
fall.
2. We are taught from our subject that God will not fail to avenge
as far as shall be proper
His people
of their inveterate and irreclaimable
adversaries.
3. We are taught by this scripture the severity of the Divine
vengeance
when once the long-suffering of God has reached its limit
as well
as the absolute impossibility of anyone’s escaping or avoiding the terrible
effects of the aroused anger of the Almighty Jehovah. Long may His patience be
tried
ere that holy anger be excited
but when once kindled
how resistless
and destructive is its power. Dreadful
truly
is their condition who
being
still in their sins
have God “against” them. Alarming would be the danger of
that traveller who
unarmed
should discover a lion advancing towards him
in a
path out of which he could not turn to escape the terrible beast; with which
again
personal contest would be to all appearance hopeless. Yet would some
possibility of escape in such a case exist. Aid
unknown to the stranger
might
be at hand. To another object
a different kind of prey
the attention of the
savage creature might be drawn off. Presence of mind
aiding the happy
execution of some sudden thought
might render the jeoparded stranger
victorious
or put him in unlocked for safety. Nay
the lion might
unstung by
hunger
or with the magnanimity that some have been fond of ascribing to this
animal
allow the other
unhurt
quietly to pass him. Such things have indeed
happened. But no probabilities exist--no possibility exists
that he against
whom God cometh as an avenging adversary
will be able to avoid encountering
Him
and perishing in the encounter. None. His purposes change not; their
execution nought can hinder. And as for God’s not troubling Himself about the
evil that He cannot but see--think what is His own character. First
is He not
of an infinite wisdom
purity
and holiness? Then think what He has done for
sinful man
when a believer
repentant
and reformed; not because of man’s own
merit in being such
but when he is such;--given to him
that is
everlasting
life in happiness and glory. Think of these things
and then let common sense
answer the question
whether this all-holy and all-beneficent Being will or
will not take notice of--will or will not tremendously punish--the unbelieving
impenitent
and unholy? (W. M. Wade.)
──《The Biblical Illustrator》