What does it mean to execute great vengeance (Ezekiel 25:17)?

Had the stranger come from Crete and settled within the land of Palestine to the harassing and oppression of Israel? Did they rise up to avenge their old grudges if they could not in their old grandeur? God was not unmindful. "Thus says the Lord Jehovah, Because the Philistines have dealt by revenge, and have taken vengeance with a despiteful heart, to destroy it for the old hatred; therefore thus says the Lord Jehovah, Behold, I will stretch out mine hand upon the Philistines, and I will cut off the Cherethim, and destroy the remnant of the sea coast. And I will execute great vengeance upon them with furious rebukes; and they shall know that I am Jehovah, when I shall lay my vengeance upon them." (Ver. 15-17) Here the menace of divine judgments is intensely strong. It is a fearful thing to fall into the hands of the living God when He avenges His people on their haughty and spiteful foes.

Ezekiel 25 has an especial character. The nations that surrounded and that were within the territory of Israel rejoiced at the destruction of Jerusalem, and of the sanctuary. Therefore God would execute judgment upon them. Ammon, Moab, Edom, and the Philistines are the objects of this prophecy. The testimony of God against Edom is yet more developed in Obadiah. Thus, by the judgment that should fall upon them, should these nations know that, although Jerusalem had not been a faithful witness, Jehovah alone is God. Chapters 24 and 25 go together. Chapter 25 anticipates (although the date is similar) the events which gave rise to the manifestations of hatred that are the occasion of the judgments pronounced. But the spirit had shewn itself in these tribes or nations from the commencement of the desolations of Judah and Jerusalem. Their introduction here is easily to be understood, for these nations were to share the same fate, and are included in this judgment, because they are all upon Israel's territory. Another remarkable element (found also in other prophecies on Edom, and giving a wider meaning to the one we are considering), is, that it declares that the judgment which shall fall on Edom in the end shall be executed by the hand of Israel. Compare Obadiah 17, 18 with verse 14 of this chapter.

It is important to remark one point in this series of prophecies, which commences with the judgment of Jerusalem, the centre of the former system of nations. They are executed with the object of making them all know Jehovah: only in Israel's case there is, besides this, the understanding and the special verification of prophecy. See Ezekiel 24:24-27, Israel; Ezekiel 25:5, 7, 11, Ammon and Moab; Ezekiel 25:15-17, especial vengeance on the Philistines; Ezekiel 26, Tyre; Ezekiel 28:22, Sidon; Ezekiel 29:19, Egypt; as also Ezekiel 30:26; Ezekiel 32:15. With respect to Edom (Ezek. 25:14), it is only said that Edom shall know the vengeance of Jehovah by means of Israel — a further proof that in certain respects this prophecy extends to the last days. These prophecies, then, furnish us in general with the manifestation of Jehovah's power, so as to make Him known to all by the judgments which He executed; already partially realised in the conquests of Nebuchadnezzar, but to be fully accomplished by-and-by in favour of Israel.

It will be remarked that, in Ezekiel 35:12 when Edom is again judged, it is only said, "Thou shalt know that I Jehovah have heard all thy blasphemies." But in verses 4, 9, it is said of Edom, "Thou shalt know" or "Ye shall know that I am Jehovah." So that this knowledge of Jehovah is by the judgment itself, not by any resulting spiritual knowledge of Him; for, when all the earth shall rejoice, Edom shall be made desolate. It will be through judgment that all the nations shall know that Jehovah is God. But when the judgment has been executed and all the earth shall rejoice in blessing, Edom will have only judgment. Compare Obadiah. Edom undergoes judgment by means of the mighty among the nations, but Israel himself shall strike the final blow. We may see the two means of making Jehovah known in the case of Israel (Ezek. 24:24-27; 28:26; 34:27; 36:11). In the other cases it is by judgment.

The eight chapters as analyzed above are on prophecies concerning nations which were in touch with Israel. These predictions concern seven nations, and these are divided into four and three. The first four were the immediate neighbors of Israel. The first message concerns the Ammonites (verses 1-7). Both Ammon and Moab had a racial connection with Israel and were the incestuous offspring of Lot (Gen. 19:37-38). They were in constant conflict with Israel. Their evil character is revealed in this message. Moab is mentioned next (verses 8-11). We give several passages which may be consulted about Moab and the character of the people (Jer. 48:29; Isa. 16:6). There is promised for both Ammon and Moab a national restoration in the latter days, that is, when the Lord comes (Jer. 48:47, 49:6). Let us remember that these nations were proud in the extreme. And these judgments upon proud, self-exalting, God-forgetting nations, are not confined to the past. They will be repeated in the future when He will judge the nations.

Verses 12-14 concern Edom. The descendants of Esau, Edom, were closer to Israel than Ammon and Moab. Edom's deeds were more prominently against the people of God, more wicked and defiant, than the others. Israel was especially commanded not to abhor an Edomite (Deut. 23:7). Amos shows the sin of Edom (Amos 1:11). So does Obadiah (verses 3-4). The cruel Herods, the types of the man of sin, were Edomites. The judgment upon Edom is to be executed by Israel. This is to take place in a future day. (See Obadiah, verses 17-21 and Amos 9:11-12.) The final paragraph is concerning the Philistines (verses 15-17). The Philistines dwelt on a narrow strip on the seashore and were the long continued enemies of the people Israel. Jeremiah speaks of them (chapter 47). See also Amos 1:6-9, Joel 3:4; Isa. 14:29-32. The vengeance of the Lord fell upon the coast of Palestina, the Philistines, and they experienced the fury of the Lord. He dealt with them who had corrupted His people. And so God will deal in due time with all His enemies.

The Philistines next come before us, as partakers of this inherent and perpetual enmity of Edom. They were intruders into a land promised to Israel, though with a conviction of their own prior right. They have given their name to the whole land (Palestine, from Phtlistia), which they claim, though they have never been able to take possession of more than its mere lowest border. We have seen them abundantly elsewhere, as typically natural men intruding into spiritual things. As Philistines they are "immigrants," but never Hebrews — that is, "passengers" or "pilgrims." They figure largely in the earlier historical books as far as Samuel, and must have a corresponding importance in their signification for us. As Christians, we should know these Philistines very well. They are seen today in what claims to be the Catholic, the Univer sal Church, but which spiritual judgment recognizes as but Judaism with a thin veil of Christianity drawn over its face, and with the full inheritance of Jewish enmity to the children of the free woman apparent through it. Into this also we cannot enter now, and need not, as any that will can find it fully where the interpretation naturally belongs. (See Notes_ on Gen. 20; 26:12; Joshua 13:2-3; 1 Sam. 17, etc.)

We have but one class of these Philistines specially noticed here, the Cherethites, the "cutters off," which have been also elsewhere considered. (See Acts 27, Notes.) "Cutting off" naturally characterizes asceticism in its every shape, a remnant merely of the old heathenism, whatever its Christian dress. Externalism is manifest here, even in the most zealous forms of devotion. The Cherethites are taken by many, in certain passages at least, to mean "executioners," and in this form of cutting off, Philistinism has ever distinguished itself; and, doubtless, many who sacrificed in this way the deepest feelings of their nature have thought they were doing God service. But all through, the enmity against Israel (the literal as well as the typical enmity) is apparent in what is here, and God threatens the Cherethites in a special manner: "Behold, I will stretch out my hands upon the Philistines, and I will cut off the Cherethites, and destroy the remnant of the seacoast." Thus Philistia will perish in the day of God, and all that are with God will only rejoice over the judgment.

Chapter 25 brings Ammon, Moab, Edom, and the Philistines before us as the objects of prophetic dealing by God. They were really intruders in, and dwellers on, Israel's territory. The first three were related to God's people by consanguinity (see Genesis 19:36-38 as regards Moab and Ammon, and Genesis 25:25-30 regarding Edom). When Israel took possession of Palestine, by God's command, under Joshua, Philistia, a strip of land about forty miles long, and ten to twenty broad, lying between Joppa and Gaza, on the sea-coast, and west of the tribes of Dan and Simeon, was not subjugated (see Joshua 14:2). As a consequence of this failure on Israel's part, the Philistines were ever thorns in their sides, and sometimes their masters. They were finally subdued in the days of Samuel (see 1 Sam. 7:13). Confederates in opposing God's chosen people, these four nations are now marked out as special objects of divine vengeance, for, if you touch God's people, you touch Him.

The nations so visited in judgment are those who have had largest opportunity to learn of God, as having been in nearest connection with Israel: that is, with the revelation of God, however the nation has failed in its own testimony. If, then, she is herself judged, the nations around must not exalt themselves against her. There must be clean work made of the surrounding people before the new beginning. This forms the second part of the book, the judgment being seen to come upon Ammon, Moab, Edom, Philistia, Tyre, Sidon, Egypt — seven nations; a complete survey of the field, beginning with the peoples kindred to Israel themselves, as Ammon, Moab and Edom; then the strangers in the land, Philistia, Tyre and Sidon; and then their old land of bondage, Egypt, out of which God delivered them in so signal a manner but which has been so long a snare to them in various ways. All these are related, though in different manner, to the chosen people. The view is complete, and its purpose obvious.

Seven of the nations around are thus made special representatives of such responsibility, and their attitude towards the chosen people of God stands at the forefront of the account. In principle we have here what will be repeated in the last days, in the judgment before the Son of Man (Matt. 25:31-46, see Notes). Ammon we find to be against the sanctuary and the land. Moab, in pride of heart, will see nothing in Israel but a nation like all the rest. Edom and Philistia have nursed a spirit of vengeance against her. Tyre finds her own gain in Israel's fall. Sidon has been a sting and a thorn to her and Egypt, always a staff of reed. Whatever difference there may be one from another, it is plain that God's word in Israel, which is necessarily for all His creatures, has been disregarded or refused. It may be said, and truly so, that there was not a missionary spirit in Israel, and that as yet there was no proper gospel to go out to others. Nevertheless, for the heart that seeks Him, there will be the consciousness that wherever He is to be found, He is the rewarder of those that seek Him out. His gifts, wherever appreciable to the carnal mind, will be easily recognized and sought after. At the time of Israel's deliverance, when judgment passed upon Egypt and upon all her gods, there was such a testimony as could not be mistaken, but it only brought out more fully the fact that there was no heart to respond to it — that their ignorance of God was a willing ignorance. Thus the opposition of surrounding nations to Israel in her after-course was, manifestly, largely due to a claim which these things pressed upon them, and to which they did not yield.

We have now a message from Jehovah which, while connected with the foregoing denunciation of Israel and especially of Jerusalem, forms a natural transition to foreign nations that successively fall under divine judgment. (Ezek. 26-32) Ammon and Moab had an unhappy and humiliating origin which gave them a sort of spurious relation to Israel; Edom, if nobler after the flesh, was no nearer spiritually, yea, rather the bitterest of foes; and the Philistines, without any such connection, had the peculiar lot of hanging on the south-western skirts of the land, though Gentiles and the most cruel of the oppressors of Israel, till put down by David. Against all these the prophet has here a word from the Lord.

But they are not alone. Moab was no less hostile. Their mountain fastnesses, their proud fortifications, should prove vain when God's time came; and it was soon coming. "Thus says the Lord Jehovah, Because that Moab and Seir do say, Behold the house of Judah is like to all the heathen; 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, Beth-jeshimoth, Baal-meon, and Kiriathaim, to the men of the east with the sons of Ammon, and will give them in possession, that the sons of Ammon may not be remembered among the nations. And I will execute judgments upon Moab; and they shall know that I am Jehovah." (Ver. 8-11) How true it is that God resists the proud; and we have heard of Moab's pride, which He the more resented because they ventured to say, as they would have fain believed, that "the house of Judah is like to all the heathen." But not so either in their privileges or in their punishment, though alas! too like in their sins. This however was not what Moab disliked, but the mercy God had shown them and their call to be at the head of nations as the witness of Jehovah; and therefore did He execute judgments in Moab that they might know Him. The God of Israel governs the nations.