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Commentary on Ezekiel 25 verses 8–17
Three more of Israel's ill-natured neighbours are here arraigned, convicted, and condemned to destruction, for contributing to and triumphing in Jerusalem's fall.
I. The Moabites. Seir, which was the seat of the Edomites, is joined with them (Eze 25:8), because they said the same as the Moabites; but they were afterwards reckoned with by themselves, Eze 25:12. Now observe,
1.What was the sin of the Moabites; they said, Behold, the house of Judah is like unto all the heathen. They triumphed, (1.) In the apostasies of Israel, were please to see them forsake their God and worship idols, and hoped that in a while their religion would be quite lost and forgotten and the house of Judah would be like all the heathen, perfect idolaters. When those that profess religion walk unworthy of their profession they encourage the enemies of religion to hope that it will in time sink, and be run down, and quite abandoned; but let the Moabites know that, though there are those of the house of Judah who have made themselves like the heathen, yet there is a remnant that retain their integrity, the religion of the house of Judah shall recover itself, its peculiarities shall be preserved, it shall not lose itself among the heathen, but distinguish itself from them, till it deliver itself honourably into a better institution. (2.) In the calamities of Israel. They said, "The house of Judah is like all the heathen, in as bad a state as they; their God is no more able to deliver them from this overflowing scourge of these parts of the world than the gods of the heathen are to deliver them. Where are the promises they gloried in and all the wonders which they and their fathers told us of? What the better are they for the covenant of peculiarity, upon which they so much valued themselves? Those that looked with so much scorn upon all the heathen are now set upon a level with them, or rather sunk below them." Note, Those who judge only by outward appearance are ready to conclude that the people of God have lost all their privileges when they have lost their worldly prosperity, which does not follow, for good men, even in affliction, in captivity among the heathen, have graces and comforts within sufficient to distinguish them from all the heathen. Though the event seem one to the righteous and wicked, yet indeed it is vastly different.
2.What should be the punishment of Moab for this sin; because they triumphed in the overthrow of Judah, their country shall be in like manner overthrown with that of the Ammonites, who were guilty of the same sin (Eze 25:9, Eze 25:10): "I will open the side of Moab, will uncover its shoulder, will take away all its defences, that it may become an easy prey to any that will make a prey of it." (1.) See here how it shall be exposed; the frontier-towns, that were its strength and guard, shall be demolished by the Chaldean forces, and laid open. Some of the cities are here named, which are said to be the glory of the country, which they trusted in, and boasted of as impregnable; these shall decay, be deserted, or betrayed, or fall into the enemies' hands, so that Moab shall lie exposed, and whoever will may penetrate into the heart of the country. Note, Those who glory in any other defence and protection than that of the divine power, providence, and promise, will sooner or later see cause to be ashamed of their glorying. (2.) See here to whom it shall be exposed: The men of the east, when they come to take possession of the country of the Ammonites, shall seize that of the Moabites too. God, the Lord of all lands, will give them that land; for the kingdoms of men he gives to whomsoever he will. The Arabians, who are shepherds, and live quietly, plain men dwelling in tents, shall by an overruling Providence be put in possession of the land of the Moabites, who are soldiers, men of war, and cunning hunters, that live turbulently. The Chaldeans shall get it by war, and the Arabians shall enjoy it in peace. Concerning the Ammonites it is said, They shall no more be remembered among the nations (Eze 25:10), for they had been accessory to the murder of Gedaliah, Jer 40:14. But of the Moabites it is said, I will execute judgments upon Moab; they shall feel the weight of God's displeasure, but perhaps not to that degree that the Ammonites shall; however, so far as that they shall know that I am the Lord, that the God of Israel is a God of power, and that his covenant with his people is not broken.
II. The Edomites, the posterity of Esau, between whom and Jacob there had been an old enmity. And here is,
1.The sin of the Edomites, Eze 25:12. They not only triumphed in the ruin of Judah and Jerusalem, as the Moabites and Ammonites had done, but they took advantage from the present distressed state to which the Jews were reduced to do them some real mischiefs, probably made inroads upon their frontiers and plundered their country: Edom has dealt against the house of Judah by taking vengeance. The Edomites had of old been tributaries to the Jews, according to the sentence that the elder should serve the younger. In Jehoram's time they revolted. Amaziah severely chastised them (Kg2 14:7), and for this they took vengeance. Now they would pay off all the old scores, and not only incensed the Babylonians against Jerusalem, crying, Rase it, rase it (Psa 137:7), but cut off those that escaped, as we find in the prophecy of Obadiah, which is wholly directed against Edom, Eze 25:11, Eze 25:12, etc. It is called here revenging a revenge, which intimates that they were not only eager upon it, but very cruel in it, and recompensed to the Jews more than double. "Herein he has greatly offended." Note, It is a great offence to God for us to revenge ourselves upon our brother; for God has said, Vengeance is mine. We are forbidden to revenge or to bear a grudge. Suppose Judah had been hard upon Edom formerly, it was a base thing for the Edomites now, in revenge for it, to smite them secretly. But the Jews had a divine warrant to reign over the Edomites, for that therefore they ought not to have made reprisals; and it was the more disingenuous for them to retain the old enmity when God had particularly commanded his people to forget it. Deu 23:7, Thou shalt not abhor an Edomite.
2.The judgments threatened against them for this sin. God will take them to task for it (Eze 25:13): I will stretch out my hand upon Edom Their country shall be desolate from Teman, which lay in the south part of it; and they shall fall by the sword unto Dedan, which lay north; the desolations of war should go through the nation. (1.) They had taken vengeance, and therefore God will lay his vengeance upon them (Eze 25:14): They shall know my vengeance. Those that will not leave it to God to take vengeance for them may expect that he will take vengeance on them; and those that will not believe and fear his vengeance shall be made to know and feel his vengeance; they shall be dealt with according to God's anger and according to his fury, not according to the weakness of the instruments that are employed in it, but according to the strength of the arm that employs them. (2.) They had taken vengeance on Israel, and God will lay his vengeance on them by the hand of his people Israel. They suffered much by the Chaldeans, which seems to be referred to, Jer 49:8. But besides that there were saviours to come upon Mount Zion, who should judge the mount of Esau (Oba 1:21), and Israel's Redeemer comes with dyed garments from Bozrah (Isa 63:1), this implies a promise that Israel should recover itself again to such a degree as to be in a capacity of curbing the insolence of its neighbours. And we find (1 Macc. 5:3) that Judas Maccabeus fought against the children of Esau in Idumea, gave them a great overthrow, abated their courage, and took their spoil; and Josephus says (Antiq. 13.257), that Hircanus made the Edomites tributaries to Israel. Note, The equity of God's judgments is to be observed when he not only avenges injuries upon those that did them, but by those against whom they were done.
III. The Philistines. And, 1. Their sin is much the same with that of the Edomites: They have dealt by revenge with the people of Israel, and have taken vengeance with a despiteful heart, not to disturb them only, but to destroy them, for the old hatred (Eze 25:15), the old grudge they bore them, or (as the margin reads it) with perpetual hatred, a hatred that began long since and which they resolved to continue. The anger was implacable: they dealt by revenge, traded in the acts of malice; it was their constant practice, and their heart, their spiteful heart, was upon it. 2. Their punishment likewise is much the same, Eze 25:16. Those that were for destroying God's people shall themselves be cut off and destroyed; and (Eze 25:17) those that were for avenging themselves shall find that God will execute great vengeance upon them. This was fulfilled when that country was wasted by the Chaldean army, not long after the destruction of Jerusalem, which is foretold, Jer 47:1-7. It was strange that these nations, which bordered upon the land of Israel, were not alarmed by the success of the Chaldean army, and made to tremble in the apprehension of their own danger; when their neighbour's house was on fire it was time to look to their own; but their impiety and malice made them forget their politics, till God by his judgments convinced them that the cup was going round, and they were the less safe for being secure.
(Verse 35, 36, and following) And I will bring you into a desert of peoples, and there I will judge you face to face. Just as I contended with your fathers in the desert of the land of Egypt, so I will judge you, says the Lord. And I will subject you to my scepter, and I will bring you into the bonds of the covenant, and I will choose from among you the transgressors and the wicked: from their place of residence I will bring them out, and they will not enter the land of Israel, and you will know that I am the Lord. Thus says the Lord: I will do for you who are in Babylon, and now serve idols, what I did for your ancestors in Egypt. I will lead you into the desert of the peoples, and there I will judge you face to face, just as I contended with them in judgment when they came out of Egypt. And after I have judged you, I will subject you to my scepter and rule, and I will make a covenant with you and bring you into your land with the bonds of love, so that bound by my love, you will never be able to depart from me. But I will choose from among you the transgressors and the wicked, who persist in the hardness of their hearts in evil deeds, not for possession, but for rejection. And I will indeed bring them out of the land of their dwelling, so that when they are brought out, they will not enter the land of Israel; but they will perish in various regions. And by the distinction between good and evil, you shall know that I am the Lord, who judges all things. The rest of the discourse hastens, and we briefly go through each point, in order to provide only the meaning to the readers.
(Vers. 15, 16.) Thus says the Lord God: Because the Philistines acted in vengeance, and took revenge with wholehearted malice, and filled ancient enmities; therefore thus says the Lord God: Behold, I will stretch out my hand against the Philistines, and I will destroy the killers and annihilate the remnants of the coastal region. And I will inflict great vengeance upon them in furious rebukes, and they will know that I am the Lord when I execute my vengeance upon them. LXX: Therefore, thus says the Lord God: Because the aliens have committed vengeance and have provoked wrath, insultingly, from the heart, in order to destroy forever; therefore, thus says the Lord God: Behold, I will stretch out my hand against the aliens, and I will destroy or kill the Cretans, and I will destroy the remnants of the coastal region, and I will bring upon them great vengeance in the fury of wrath, and they shall know that I am the Lord God when I execute my vengeance upon them. After the sons of Ammon, Moab, and Seir, who themselves are also Edomites, and through Lot and Esau are linked to the people of Israel and the house of Judah by kinship, came to the Philistines, whom the Seventy Translators translated as ἀλλοφύλους, that is, foreigners, not by the general name of all the nations that are not of the Jewish race, but by the specific name of their own race, which is now called Palestine, with the letter P changed to Pi (π) according to the Greek custom, just as we celebrate the Hebrew Phase () in Greek and Latin as Pascha. The Philistines are interpreted as those who fall by the cup, who themselves were intoxicated by the golden cup of Babylon, and they rage and insult with their whole heart, remembering the ancient enmities against old Israel, from whom they were separated from God's people. And when the Lord says, 'Vengeance is mine, and I will repay' (Deuteronomy 32:35), they themselves take revenge by killing and fulfilling the old hatred. On account of this, they will feel the outstretched hand of the Lord above them, which will kill the killers. For this reason, the Cretans, not knowing what they wanted, interpreted the Seventy (LXX), together with Aquila and Symmachus, and Theodotion, the Hebrew word Chorethim (), as either murderers or murder. This was not only said in the present place, but also in Zephaniah where it is said against the Philistines: Gaza will be plundered, and Ashkelon will be laid waste, and Ashdod and Ekron will be uprooted. Woe to the inhabitants of the coast, the inhabitants of Crete, the word of the Lord is against you, O Canaan, land of foreigners, and I will destroy you from your dwelling place, and Crete will become a pasture for shepherds, and a resting place for sheep (Zeph. II, 4 ff.). And here, when the Seventy translated to Crete, the other translators rendered ὄλεθρον (Al. κάῤῥον) as 'interfection' or 'perdition'. About this, in the aforementioned prophet, with God's help, we have said what seemed to us. Hence, the two legions of David, one of which was called Phelethi and the other Cerethi (2 Kings 15), received the name Cherethim (Al. Cherethim), because they would kill and slaughter, that is, the name of the slain. And the Lord will destroy all the remaining parts of the maritime region, which is beaten by the salty (false) waves, and he will not inflict small but great punishments in his anger, so that his anger may have an end to mercy, and after he has taken revenge, rebuking with fury, then the Palestinians will know that he himself is the Lord.
(Verse 27, 29 onwards) Therefore speak to the house of Israel, son of man, and tell them: Thus says the Lord God: Moreover, your fathers have blasphemed against me and have treated me with contempt, even as they spurned me. And I brought them into the land that I had lifted my hand to give them ((Vulgate adds: that land)): they saw every high hill and every leafy tree, and there they offered their sacrifices and presented there the irritation of their offerings, and they placed there the fragrance of their sweetness, and they poured out their ((Vulgate is silent on this)) libations there. And I said to them, 'What is the high place to which you are going?' And its name was called the High Place until this day. Therefore speak to the house of Israel, son of man, and say to them, 'Thus says the Lord God: As for your fathers, they have provoked Me to anger by their iniquities, by the fact that they have fallen away from Me. So I brought them into the land that I had lifted My hand in an oath to give them.' They saw every high hill and every leafy tree, and there they offered their sacrifices. They also presented there the provocation of their gifts, and they set there their pleasing aroma, and they poured out there their drink offerings. And I said to them: What is abbana, because you enter there? And they called its name abbana until this day. I wanted, he said, to scatter them in the wilderness, and to give them not good precepts, so that they would sacrifice to idols what they should have offered to me, and consecrate all their first-fruits to them by fire, so that I might kill them and destroy them. But when he says, I wanted, he shows that he did not do what he wanted. And that which follows: 'And they shall know that I am the Lord,' is not found in the Septuagint. For it did not seem fitting to them to know after their destruction that he himself is the Lord. But you, son of man, speak again to them, that is, to the elders of the house of Israel, who have come to inquire of you: Your fathers, from whom you have descended, have also blasphemed against me and held me in contempt; after I brought them into the land which I had given them to possess, they turned against me to provoke me. For when they saw every high hill and leafy tree, they would sacrifice on the mountains and in the groves and thickets, and offer victims to the idols, and pour out libations. And when I saw this, I said to them: What is this, Bama? for it is called high: or why do you enter into such a place which you have chosen for yourselves in all the hills, so that even today these places are called Bamoth, and the ancient error retains its original name? Regarding Bama, which we translate as excelsum, there is an error in the Septuagint edition, where it is written as ἀββανὰ, which does not resonate in the Hebrew language. Bama can mean 'in which' if the two syllables are divided into two words, but in the present context, that sense does not fit. However, wherever it is written in the Books of Kings and Chronicles: 'The people still sacrificed and offered incense on the high places,' Bama in the singular and Bamoth in the plural mean 'high places.'
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SUMMARY
Ezekiel 25:15 delivers a severe divine pronouncement against the Philistines, detailing the precise nature of their transgression against Judah. The Lord God declares judgment upon them because their actions were not merely opportunistic but were deeply rooted in a spirit of revenge and a malicious, "despiteful heart," fueled by a long-standing, "old hatred" towards Israel. This verse underscores God's meticulous awareness of the intentions behind human actions and His unwavering commitment to bringing justice upon those who harbor and act upon such deep-seated animosity, demonstrating His absolute sovereignty over all nations.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 25:15 employs several potent literary devices to convey its message of divine judgment and the severity of the Philistines' sin. The most prominent is the Divine Oracle formula, "Thus saith the Lord GOD," which immediately establishes the absolute authority and certainty of the pronouncement. This formula elevates the message from a human observation to an infallible divine decree, emphasizing God's direct involvement and unchallengeable will. Repetition is powerfully utilized in the use of "revenge" and "vengeance," which serves to emphasize and intensify the Philistines' vindictive actions, underscoring the deliberate, pervasive, and self-serving nature of their retribution. Furthermore, the phrase "despiteful heart" employs Personification, attributing a moral quality (despitefulness) to an abstract concept (the heart), which functions as the seat of their malevolent intentions. This highlights that God judges not only outward actions but also the inner disposition and motives. The "old hatred" serves as a form of Hyperbole or intense emphasis, stressing the extreme, deeply rooted, and long-standing nature of the animosity, suggesting a bitterness that transcends recent events and points to a generational, ingrained grudge.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 25:15 offers profound theological insights into God's character and His moral governance of the world. It reveals a God who is not indifferent to the suffering of His people, nor to the malicious actions of their adversaries. The Philistines' sin was not merely political or military aggression, but a deep-seated spiritual transgression rooted in a heart of contempt and a desire for vengeance fueled by ancient animosity. This verse underscores that God judges the intentions of the heart as much as the outward deeds, revealing His comprehensive justice that penetrates beyond external actions. It stands in stark contrast to the divine call for mercy, forgiveness, and leaving vengeance to the Lord, principles that are foundational to biblical ethics. God's judgment here serves as a powerful reminder that malice, gloating over others' misfortunes, and prolonged hatred are abhorrent to Him and will ultimately incur divine retribution, demonstrating that His moral law applies to all peoples.
REFLECTION AND APPLICATION
Ezekiel 25:15, though a historical prophecy against an ancient nation, carries timeless spiritual principles relevant to every individual and community today. The "old hatred" and "despiteful heart" of the Philistines serve as a stark warning against the corrosive power of unforgiveness and the destructive nature of vengeance. In our personal lives, we are often tempted to harbor grudges, replay past hurts, and seek retribution against those who have wronged us. This verse challenges us to examine our own hearts: are we allowing "old hatreds" to fester, leading to a "despiteful heart" that desires harm rather than reconciliation? The divine condemnation of the Philistines reminds us that God sees not only our actions but also the underlying motives and the spiritual state of our inner being. For believers, this calls for a radical commitment to forgiveness, extending grace even when it is undeserved, and actively resisting the urge for personal retaliation. It compels us to release the burden of bitterness and to trust in God's ultimate justice, allowing Him to be the avenger, rather than taking matters into our own hands. This passage serves as a powerful call to cultivate a heart of compassion and mercy, reflecting the character of God Himself.
Questions for Reflection
FAQ
Why was God so harsh on the Philistines for "old hatred"?
Answer: God's judgment on the Philistines was not solely for their "old hatred" in isolation, but for how that hatred manifested in active, malicious vengeance and a "despiteful heart" during a time of extreme vulnerability for Judah. The Philistines didn't just maintain an old grudge; they capitalized on Judah's downfall, actively seeking to destroy them out of spite and gloating over their suffering. This violated fundamental divine principles of justice, compassion, and the sanctity of human life. God, as the sovereign Lord, holds all nations accountable for their moral conduct, especially when it involves deliberate cruelty and a desire for annihilation against His covenant people. Their actions were a direct affront to God's character and His plan for Israel, making their judgment a necessary demonstration of His righteous governance over all the earth, as seen in other oracles against nations in Ezekiel 25-32.
Does this verse mean God condemns all forms of justice or retribution?
Answer: No, this verse does not condemn all forms of justice or retribution. Rather, it specifically condemns personal vengeance driven by malice, contempt, and an "old hatred." The Bible clearly teaches that God is a God of justice, and He establishes human authorities (governments) to administer justice and punish wrongdoing (Romans 13:4). What God condemns here is the Philistines' self-serving, malicious, and disproportionate retribution that stemmed from a "despiteful heart" rather than a righteous desire for order or restoration. The principle articulated in Deuteronomy 32:35 and echoed in Romans 12:19 is that personal vengeance belongs to God, not to individuals or nations acting out of spite. God's justice is perfect and untainted by human malice.
CHRIST-CENTERED FULFILLMENT
Ezekiel 25:15, with its stark portrayal of divine judgment against a nation driven by "old hatred" and a "despiteful heart," finds profound Christ-centered fulfillment in both the person and work of Jesus. While the Philistines sought to destroy out of malice, Christ came not to condemn the world, but to save it (John 3:17). He perfectly embodies God's righteous judgment against sin, yet also His boundless mercy. On the cross, Jesus absorbed the full weight of humanity's "old hatred" against God—the enmity caused by sin (Romans 5:10)—and by His sacrifice, He broke down the dividing wall of hostility, reconciling both Jew and Gentile to God in one body (Ephesians 2:14-16). Furthermore, Christ's teachings radically counter the Philistine mindset, calling His followers to love their enemies, pray for those who persecute them, and turn the other cheek (Matthew 5:44). He demonstrated this ultimate love by forgiving those who crucified Him (Luke 23:34). While God's justice will ultimately be fully realized at Christ's return, when He will judge the living and the dead (Acts 17:31), His first coming was characterized by grace, offering reconciliation even to those whose hearts were filled with enmity. Thus, Jesus fulfills the need for perfect justice while also providing the means to overcome the very "old hatred" that condemned the Philistines, offering a new way of life rooted in love and forgiveness.