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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 25:16 presents a formidable divine declaration against the Philistines, a long-standing and deeply hostile adversary of Israel. Initiated by the authoritative pronouncement, "Thus saith the Lord GOD," this oracle reveals God's unwavering commitment to execute severe and comprehensive judgment upon them. The verse specifically details a powerful and destructive intervention by God Himself, who will "stretch out" His hand to "cut off" the Cherethims—a prominent Philistine clan—and "destroy the remnant of the sea coast," signifying a complete and utter annihilation of their coastal inhabitants due to their profound malice and persistent hatred toward His chosen people.
CONTEXT
Literary Context: Ezekiel 25 marks the beginning of a significant block of prophecies (chapters 25-32) dedicated to oracles against foreign nations. This section strategically follows Ezekiel's extensive pronouncements of judgment against Judah and Jerusalem (chapters 1-24) and precedes the powerful prophecies of Israel's future restoration (chapters 33-48). The inclusion of these oracles against the nations serves several critical theological and pastoral purposes for the exiled Israelites. Firstly, it emphatically demonstrates God's universal sovereignty, proving that His authority extends far beyond Israel's borders to encompass all peoples and empires. Secondly, it offers profound assurance to the suffering exiles that those who rejoiced in Judah's downfall and exploited their vulnerability will not escape divine justice. This underscores that Judah's judgment was not a sign of God's weakness or abandonment, but rather His righteous, disciplinary hand. Chapter 25 specifically condemns Ammon, Moab, Edom, and the Philistines for their animosity and opportunistic actions against Israel during its time of distress. The oracle against the Philistines, found in Ezekiel 25:15-17, concludes this initial series, emphasizing the breadth and impartiality of God's judicial reach.
Historical & Cultural Context: The Philistines were a formidable and enduring presence in the ancient Near East, having migrated from the Aegean region (often identified with Caphtor, likely Crete) and settling along the southwestern coast of Canaan around the 12th century BCE. They established a powerful confederation of five major city-states—Gaza, Ashkelon, Ashdod, Gath, and Ekron—forming a "pentapolis." Their history was marked by frequent and intense conflict with the Israelites, spanning from the period of the Judges (e.g., the narratives of Samson in Judges 13-16) through the United and Divided Monarchy (e.g., David's victory over Goliath in 1 Samuel 17). Their enmity was characterized by persistent military aggression, significant cultural clashes, and a deep-seated ambition to dominate the region, often at Israel's expense. During the period of Judah's decline and the Babylonian invasion, the Philistines likely capitalized on Israel's extreme vulnerability, possibly participating in the plundering of Jerusalem or openly celebrating its destruction. Ezekiel 25:15 explicitly condemns their actions as stemming from "malice in their soul" and "perpetual hatred," indicating that their animosity was not merely political rivalry but a profound, malicious intent rooted in their very being.
Key Themes: This verse powerfully articulates and reinforces several overarching themes within the book of Ezekiel and the broader prophetic corpus. Firstly, it vividly illustrates the theme of Divine Judgment and Retribution, demonstrating that God holds all nations accountable for their actions, particularly their treatment of His covenant people. The Philistines' persistent hostility and opportunistic malice against Israel are met with a commensurate divine response, reflecting the principle of lex talionis (retribution in kind) applied on a national scale. Secondly, the authoritative declaration, "Thus saith the Lord GOD," emphatically underscores the theme of God's Absolute Sovereignty over all of creation and human history. He is not merely the God of Israel but the supreme ruler who orchestrates the rise and fall of empires, ensuring that His justice ultimately prevails. This theme would have provided immense comfort and reassurance to the exiled Israelites, reminding them that their God remained in complete control despite their dire circumstances and the apparent triumph of their enemies. Finally, the specific mention of "cutting off" and "destroying the remnant" highlights the theme of Comprehensive Annihilation for those who persistently defy God's will and harm His people. This serves as a stark warning against unrepentant wickedness and a powerful testament to the thoroughness of divine wrath. The judgment on the Philistines echoes the broader message of God's righteous anger against all forms of injustice, as seen in passages like Jeremiah 47.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 25:16 employs several potent Literary Devices to convey the severity and certainty of God's judgment. The most prominent is the Prophetic Oracle Formula, "Therefore thus saith the Lord GOD," which immediately establishes the divine origin and incontrovertible authority of the message. This formula is a hallmark of prophetic literature, signaling that the words are not human conjecture but direct revelation from the Almighty, demanding absolute attention. Anthropomorphism is vividly evident in the phrase "I will stretch out mine hand," attributing a human physical action to God. This device makes God's action relatable and impactful, portraying His direct, personal, and powerful intervention in judgment. Furthermore, the verse utilizes Totalizing Language and a form of Hyperbole through the phrases "cut off the Cherethims" and "destroy the remnant of the sea coast." While the judgment was indeed severe and comprehensive, such language emphasizes the absolute and devastating nature of the divine retribution, implying a complete and utter eradication of their presence and power. The strategic use of two strong, synonymous verbs, "cut off" and "destroy," in quick succession also creates a powerful sense of Parallelism and Emphasis, reinforcing the finality and thoroughness of the impending doom.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 25:16 profoundly illustrates God's unyielding justice and His sovereign rule over all nations. It reveals that God is not indifferent to the suffering of His people or the malicious actions of their enemies. The Philistines' long history of animosity and their opportunistic rejoicing in Judah's downfall provoked a divine response that was both righteous and comprehensive. This passage serves as a powerful reminder that while God is merciful and patient, there are limits to His forbearance, and persistent, malicious wickedness will ultimately face His decisive judgment. It underscores the biblical principle that vengeance belongs to the Lord, and He will repay, ensuring that His justice is ultimately served.
REFLECTION AND APPLICATION
Ezekiel 25:16, while deeply rooted in a specific historical context of divine judgment against an ancient enemy, carries profound and timeless truths for contemporary believers. It serves as a powerful reminder that God is not a detached observer but is actively involved in the affairs of humanity, and that His justice will ultimately prevail. For those who feel oppressed, marginalized, or wronged, this verse offers a powerful assurance that God sees their suffering, knows the hearts of their oppressors, and will, in His perfect timing, act decisively. He is the ultimate vindicator of His people and the righteous judge of all nations. Conversely, this passage serves as a sobering warning against harboring malice, celebrating the misfortune of others, or seeking personal vengeance. The Philistines were judged not merely for their actions but for the "perpetual hatred" that fueled them. This calls us to a deep examination of our own hearts, prompting us to actively root out bitterness, resentment, and the desire for retribution. Instead, we are called to cultivate a spirit of forgiveness and love, even towards those who wrong us, trusting that ultimate justice rests firmly in God's capable and righteous hands. It encourages us to pray for justice in the world, to work for righteousness in our spheres of influence, and to rest in the unwavering sovereignty of a God who will make all things right in His perfect time.
Questions for Reflection
FAQ
What does "Cherethims" refer to in this verse?
Answer: The "Cherethims" (Hebrew: Kᵉrêthîy, H3774) refer to a specific group or clan within the Philistine people. They are often associated with the island of Crete (Caphtor in biblical texts), from which the Philistines are believed to have migrated to the Canaanite coast. They may have constituted a distinct military contingent, possibly elite guards or mercenaries, or a particularly formidable ethnic element of the Philistine population. Their specific mention alongside the general "Philistines" and "remnant of the sea coast" underscores the comprehensive and precise nature of God's impending judgment, indicating that no part of their society, however distinct or powerful, would escape the divine wrath. They are also mentioned elsewhere in the Old Testament, notably as part of King David's elite personal guard, the Cherethites and Pelethites, in 2 Samuel 8:18.
Why were the Philistines singled out for such severe judgment by God?
Answer: The Philistines were singled out for severe judgment primarily due to their long-standing and deeply malicious enmity towards Israel, God's covenant people. Ezekiel 25:15 explicitly states that their actions stemmed from "malice in their soul" and "perpetual hatred" (KJV). Unlike some other nations who might have acted opportunistically, the Philistines harbored a deep-seated, ongoing animosity that intensified during Israel's weakness. They rejoiced in Judah's downfall and likely sought to exploit their vulnerability, perhaps even participating in the plundering of Jerusalem. This persistent, malicious opposition to God's covenant people, coupled with their idolatry and pride, provoked God's righteous indignation and decisive judgment, as seen in this and other prophetic condemnations (e.g., Amos 1:8 and Zephaniah 2:4-7).
CHRIST-CENTERED FULFILLMENT
While Ezekiel 25:16 pronounces a specific historical judgment against the ancient Philistines, its underlying principles find profound eschatological fulfillment in the person and work of Jesus Christ. The "stretching out of God's hand" in decisive judgment, so vividly depicted here, points forward to the ultimate and comprehensive judgment executed by Christ, to whom "all judgment has been committed" by the Father (John 5:22). Just as God dealt decisively with those who opposed His people in the Old Testament, so too will Christ, at His glorious second coming, judge all nations and individuals who have persistently rejected His rule and persecuted His followers (Matthew 25:31-33). The "cutting off" and "destroying the remnant" foreshadows the final eradication of all evil, sin, and rebellion from creation, culminating in a new heavens and new earth where righteousness dwells and "there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain" (Revelation 21:1-4). Ultimately, Christ is the one who will "put all his enemies under his feet" (1 Corinthians 15:25), bringing about the complete and final triumph of God's justice and the establishment of His eternal kingdom, where no "remnant" of wickedness or opposition will remain.