Chapter commentary
Ezekiel Chapter 35
서론
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简体中文
English original
It was promised, in the foregoing chapter, that when the time to favour Zion, yea, the set time, should come, especially the time for sending the Messiah and setting up his kingdom in the world, God would cause the enemies of his church to cease and the blessings and comforts of the church to abound. This chapter enlarges upon the former promise, concerning the destruction of the enemies of the church; the next chapter upon the latter promise, the replenishing of the church with blessings. Mount Seir (that is, Edom) is the enemy prophesied against in this chapter, but fitly put here, as in the prophecy of Obadiah, for all the enemies of the church; for, as those all walked in the way of Cain that hated Abel, so those all walked in the way of Esau who hated Jacob, but over whom Jacob, by virtue of a particular blessing, was to have dominion. Now here we have, I. The sin charged upon the Edomites, and that was their spite and malice to Israel, Eze 35:5,10-13. II. The ruin threatened, that should come upon them for this sin. God will be against them (Eze 35:3) and then their country shall be laid waste (Eze 35:4), depopulated, and made quite desolate (Eze 35:6-9), and left so when other nations that had been wasted should recover themselves, Eze 35:14,15.
1-9
The Fall of Edom (587 BC)
简体中文
以东的倾覆（公元前587年）
¹ 耶和华的话又临到我说：
² 「人子啊，你要面向西珥山，说预言攻击它，
³ 对它说：主耶和华如此说：西珥山啊，我与你为敌，必向你伸手攻击你，使你极其荒凉。
⁴ 我必使你的城邑变为荒场，你必成为荒凉，你就知道我是耶和华。
⁵ 因为你永怀仇恨，在以色列人遭灾、罪孽到了尽头的时候，交他们在刀剑之下；
⁶ 所以主耶和华说：我指着我的永生起誓，我必使你遭遇流血，血必追赶你；你既不恨恶流血，所以血必追赶你。
⁷ 我必使西珥山极其荒凉，剪除其中来往经过的人。
⁸ 我必使他的众山被杀的人充满；在你的小山、山谷、一切河中，必有被刀杀的人仆倒其中。
⁹ 我必使你永远荒凉，你的城邑必无人归回；你们就知道我是耶和华。
西珥山曾作为摩押的同伙，在我们前面所读的一篇威胁之语中被提及（结25:8）；但此处它被单独定罪受审，有它自己的祸患。先知必须放胆「面向以东」，特别「说预言攻击它」；因为以色列的神已经说：「西珥山啊，我与你为敌。」注意，凡有神与他为敌的，必有神的话与他为敌，也有祂仆人的脸面与他为敌；先知不敢向他们说好话，只能说凶言。先知要告诉以东人，神与他们有争讼，并使他们知道：
一、这争讼的缘由与根据是什么（结35:5）。神维护祂百姓的权益，要为他们申冤；凡向他们所作的，祂都算作向祂自己所作的，必要为此追讨；如今神与以东人相争，正是因祂百姓的缘故。1. 因他们对神百姓的仇恨，是扎根于心底的。「你对他们……永怀仇恨」，连以色列人的名也恨恶。以东人对以色列保持一种世代相传的仇恨，正像以扫对雅各所怀的仇恨，因为雅各夺了长子的名分和祝福。以扫早已与雅各和好，曾与他拥抱亲嘴（创33:1-20），我们再也未见他与雅各争吵。但以扫的后裔却始终不肯与雅各的子孙和好，反倒以永怀的仇恨恨恶他们。注意，儿女更容易效法父母的恶行，而不是美德；更容易踏着他们犯罪的脚踪行，而不是悔改的脚踪。所以作父母的应当小心，不要给儿女立下坏榜样；因为虽然靠着神的恩典，他们或可回转，免去自己所行不当之事对自身的祸害，却未必能消除这事对儿女的不良影响。民族间的仇恨有时根深蒂固，历久不衰，实在令人惊奇；但敬虔的以色列人既被敬虔所恨恶，也不足为奇，因为那「女人的后裔」与「蛇的后裔」之间古老的「仇恨」（创3:15）要一直存到末了。「所以世界若恨你们，不要以为希奇。」2. 因他们对神百姓所行的伤害。他们「在遭灾的时候，交他们在刀剑之下」，流了他们的血；他们不是像公然对阵的敌人那样攻击他们，而是埋伏等候，要「剪除」其中逃脱的人（俄1:14），或是把他们赶回到追赶者的刀下，使他们被杀。趁他们遭难时下手，既是懦弱的，也是残忍的；作为曾与他们和平共处的邻舍，在外人公然入侵时竟「暗中击杀」他们。这事发生在「罪孽到了尽头」的时候，就是他们罪恶的量满盈、毁灭临到之时。注意，即使是因罪受苦、受刑罚的人，也当受怜悯，不可被践踏。父亲责打一个孩子，指望其余的孩子为之战兢，而不是为此幸灾乐祸。
二、这争讼的结果与结局将如何。神若伸手攻击以东全地，必使它「极其荒凉」（结35:3）。「荒凉又荒凉。」1. 居民必被刀剑所杀（结35:6）：「我必使你遭遇流血。」以东必被渐渐削弱，就更易于被征服，仇敌也必更加有力地聚集力量来制伏它。所以为这毁灭所作的准备，在很久之前就已经在进行中了。「你不恨恶流血」意思是「你以它为乐，渴慕它」。那些在罪中诱惑强烈时不持守对罪根深蒂固的恨恶的人，就处在向罪屈服的危险之中。有人译作：「除非你恨恶流血」（即「除非你悔改，脱去这好流人血的性情」），「否则血必追赶你」。如此，这就是一个暗示，说明借着彻底的悔改复兴，这审判仍可避免。「他若不回转，祂必磨快祂的刀」（诗7:12）；但他若回转，祂便收刀入鞘。「血必追赶你」，就是你所流之血的「罪咎」，或血价的「审判」；你那好流人血的仇敌必追赶你，无论你向哪一方逃遁。必有一次大大屠杀以土买人，正如从前所预言的（赛34:6）：「众山和小山，山谷和众河」，必「被杀的人充满」（结35:8）。追赶的必追上逃遁的，毫不留情，把他们尽行刀杀。注意，当神来为血追讨之时，那流了以色列人之血的，必得血给他们喝，因为这是他们该得的。「Satia te sanguine quem sitisti——你既渴慕血，就以血饱饮吧。」2. 全地必变为荒场。城邑必被毁坏（结35:4），全地「极其荒凉」（结35:7）；因为神必剪除「来往经过的人」；当居民被剪除，无人修理城邑时，城邑就必败落荒废；当那些该耕种的人被剪除时，地很快就必荆棘丛生，成为荒野。注意，凡帮助以色列走向荒凉的人，自己也必被变为荒凉。而使这审判彻底的，是以东必成为「永远荒凉」（结35:9），城邑永不再恢复原状，其中的居民也永不再从被掳分散中归回。注意，凡对神和祂百姓怀有永怀仇恨的，正如属肉体的性情所怀的，除了永远荒凉之外，别无所望。无法平息的恶意，受无可挽回的毁灭报应，乃是理所当然的。
English original
The Fall of Edom (587 BC)
¹ Moreover the word of the LORD came unto me, saying,
² Son of man, set thy face against mount Seir, and prophesy against it,
³ And say unto it, Thus saith the Lord GOD; Behold, O mount Seir, I am against thee, and I will stretch out mine hand against thee, and I will make thee most desolate.
⁴ I will lay thy cities waste, and thou shalt be desolate, and thou shalt know that I am the LORD.
⁵ Because thou hast had a perpetual hatred, and hast shed the blood of the children of Israel by the force of the sword in the time of their calamity, in the time that their iniquity had an end:
⁶ Therefore, as I live, saith the Lord GOD, I will prepare thee unto blood, and blood shall pursue thee: sith thou hast not hated blood, even blood shall pursue thee.
⁷ Thus will I make mount Seir most desolate, and cut off from it him that passeth out and him that returneth.
⁸ And I will fill his mountains with his slain men: in thy hills, and in thy valleys, and in all thy rivers, shall they fall that are slain with the sword.
⁹ I will make thee perpetual desolations, and thy cities shall not return: and ye shall know that I am the LORD.
Mount Seir was mentioned as partner with Moab in one of the threatenings we had before (Eze 25:8); but here it is convicted and condemned by itself, and has woes of its own. The prophet must boldly set his face against Edom, and prophesy particularly against it; for the God of Israel has said, O Mount Seir! I am against thee. Note, Those that have God against them have the word of God against them, and the face of his ministers, nor dare they prophesy any good to them, but evil. The prophet must tell the Edomites that God has a controversy with them, and let them know,
I. What is the cause and ground of that controversy, Eze 35:5. God espouses his people's cause, and will plead it, takes what is done against them as done against himself, and will reckon for it; and it is upon their account that God now contends with the Edomites. 1. Because of the enmity they had against the people of God, that was rooted in the heart. "Thou hast had a perpetual hatred to them, to the very name of an Israelite." The Edomites kept up an hereditary malice against Israel, the same that Esau bore to Jacob, because he got the birth-right and the blessing. Esau had been reconciled to Jacob, had embraced and kissed him (Ge 33:1-20), and we do not find that ever he quarrelled with him again. But the posterity of Esau would never be reconciled to the seed of Jacob, but hated them with a perpetual hatred. Note, Children will be more apt to imitate the vices than the virtues of their parents, and to tread in the steps of their sin than in the steps of their repentance. Parents should therefore be careful not to set their children any bad example, for though, through the grace of God, they may return, and prevent the mischief of what they have done amiss to themselves, they may not be able to obviate the bad influence of it upon their children. It is strange how deeply rooted national antipathies sometimes are, and how long they last; but it is not to be wondered at that profane Edomites hate pious Israelites, since the old enmity that was put between the seed of the woman and the seed of the serpent (Ge 3:15) will continue to the end. Marvel not if the world hate you. 2. Because of the injuries they had done to the people of God. They shed their blood by the force of the sword, in the time of their calamity; they did not attack them as fair and open enemies, but laid wait for them, to cut off those of them that had escaped (Ob 1:14), or they drove them back upon the sword of the pursuers, by which they fell. It was cowardly, as well as barbarous, to take advantage of their distress; and for neighbours, with whom they had lived peaceably, to smite them secretly when strangers openly invaded them. It was in the time that their iniquity had an end, when the measure of it was full and destruction came. Note, Even those that suffer justly, and for their sins, are yet to be pitied and not trampled upon. If the father corrects one child, he expects the rest should tremble at it, not triumph in it.
II. What should be the effect and issue of that controversy. If God stretch out his hand against the country of Edom, he will make it most desolate, Eze 35:3. Desolation and desolation. 1. The inhabitants shall be slain with the sword (Eze 35:6): I will prepare thee unto blood. Edom shall be gradually weakened, and so be the more easily conquered, and the enemy shall gather strength the more effectually to subdue it. Thus preparation is in the making a great while before for this destruction. Thou hast not hated blood; it implies, "Thou hast delighted in it and thirsted after it." Those that do not keep up a rooted hatred of sin, when a temptation to it is very strong, will be in danger of yielding to it. Some read it, "Unless thou hatest blood" (that is, "unless thou dost repent, and put off this bloody disposition) blood shall pursue thee." And then it is an intimation that the judgment may yet be prevented by a thorough reformation. If he turn not, he will whet his sword, Ps 7:12. But, if he turn, he will lay it by. Blood shall pursue thee, the guilt of the blood which thou hast shed or the judgment of blood; thy blood-thirsty enemies shall pursue thee, which way soever thou seekest to make thy escape. A great and general slaughter shall be made of the Idumeans, such as had been foretold (Isa 34:6): The mountains and hills, the valleys and rivers, shall be filled with the slain, Eze 35:8. The pursuers shall overtake those that flee and shall give no quarter, but put them all to the sword. Note, When God comes to make inquisition for blood those that have shed the blood of his Israel shall have blood given them to drink, for they are worthy. Satia te sanguine quem sitisti—Glut thyself with blood, after which thou hast thirsted. 2. The country shall be laid waste. The cities shall be destroyed (Eze 35:4), the country made most desolate (Eze 35:7); for God will cut off from both him that passes out and him that returns; and when the inhabitants are cut off that should keep the cities in repair they will decay and go into ruins, and when those are cut off that should till the land that will soon be over-run with briers and thorns and become a wilderness. Note, Those that help forward the desolations of Israel may expect to be themselves made desolate. And that which completes the judgment is that Edom shall be made perpetual desolations (Eze 35:9) and the cities shall never return to their former state, nor the inhabitants of them come back from their captivity and dispersion. Note, Those that have a perpetual enmity to God and his people, as the carnal mind has, can expect no other than to be made a perpetual desolation. Implacable malice will justly be punished with irreparable ruin.
10-15
The Fall of Edom (587 BC)
简体中文
以东的倾覆（公元前587年）
¹⁰ 因为你曾说：『这两国两国必归我，我们必得为业』；其实耶和华仍在那里。
¹¹ 所以主耶和华说：我指着我的永生起誓，我必照你的怒气，和你因恨他们所发的嫉妒而行；我审判你的时候，必在他们中间显我为圣。
¹² 你也必知道我是耶和华；我已听见你一切毁谤的话，就是你攻击以色列众山所说：『它们荒凉了，它们交给我们吞吃。』
¹³ 你们就这样用口向我夸大，增多攻击我的话；我都听见了。
¹⁴ 主耶和华如此说：全地欢乐的时候，我必使你荒凉。
¹⁵ 你怎样因以色列家的地业荒凉而喜乐，我也必照样向你行；西珥山啊，你必荒凉，以东全地也都荒凉；他们就知道我是耶和华。
此处有，一、进一步论及以东人的罪，以及他们对神百姓的恶行。我们发现教会抱怨他们煽动巴比伦人、激怒他们攻击耶路撒冷，说：「拆毁它，拆毁它，直到根基」（诗137:7）——挑起那本不需刺激的烈怒；此处进一步加在他们身上的罪状是：他们因耶路撒冷的毁灭和那地的荒凉而得意。他们说了许多「毁谤」「以色列众山」的话，骄傲而得意地说：「它们荒凉了」（结35:12）。注意，神教会的患难，既证明其友人的恒久和忠信，也暴露并引出其敌人的败坏——那时他们身上所显的，比人所想象的更为蛮横恶毒。如今他们因耶路撒冷毁灭而得意，此处被说成是源自，1. 对以色列民的恶欲；「怒气」和「嫉妒」，「并恨他们」（结35:11）——就是结35:5所说的「永久的仇恨」。他们虽不是以色列的对手，不能亲手害他们，却因迦勒底人害了他们而高兴。2. 对以色列地的贪欲。他们自我安慰地盼望，以色列民既被除灭，他们便可进入那地的产业，那是他们曾多次嫉妒以色列人的。他们想自己能找出几分名分，「因无别嗣」。雅各的子孙若断绝，他们就以为自己排在继承之次，余下的归给兄弟的子孙：「『犹大和以色列这两国必归我。』如今是我索取它们的时候了。」至少他们盼望作为先占者进来，因为是近邻：「它既被弃，我们必得为业。」「先占者得之——我们占了就有了充足的名分。」注意，凡因盼望从别人的死得益、或因别人失败而高兴的人，就有以东人的灵。当我们看见别人在失望、损失、灾祸中看见世界的虚空之时，我们不当趁机贪恋，反当借此更不受它缠累，既把我们的情感从它挪开，又降低我们对它的指望。但在以东人贪图以色列地、垂涎它的这事上，他们对神有特别的冒犯，因为他们说：「这些地交给我们吞吃，我们必饱得其财富。」神说：「你们用口向我夸大，增多攻击我的话」；因为他们指望在出空之时得着产业，因为以色列被赶出，「其实耶和华仍在那里」（结35:10）。他的殿诚然被烧，他同在的其他记号已去；但他将那地赐给雅各子孙为业的应许并未废去，仍满有效力；借那应许，他实际上仍为以色列保守产业，直到他们到时候得以归回。那是「以马内利之地」（赛8:8）；他要在那地降生，所以那民——他所要由之而生的那民——必在其中存留，直到他在其中度过他的日子，然后任凭谁取去。「耶和华在那里」，主耶稣要在那里；所以以色列暂时离弃产业，并不废止他们的权利，那地必为他们保留，他们必借神圣的赐予而拥有、持守、享受它，直到这迦南的应许借弥赛亚变为更好之地的应许。注意，以东人主张那些专属于神所拣选的以色列、并为以色列保留的特权和安慰，是大大得罪神僭妄之举。论到「以色列众山」——圣山——说，因为它们暂时被蹂躏、「被外邦人践踏」（启11:2），连「圣城」本身也是如此，便说「耶和华已经离弃了他们」「他们的神已经忘了他们」，这是「向以色列众山的亵渎」。使徒绝不承认这样的想法，以为「神弃绝了他的百姓」（罗11:1）。不；他们虽暂时被弃下，却非永远被弃。说这话的人就是「毁谤耶和华」。
二、神对以东人蛮横狂妄的留意，以及因此而加于他们的判决：「我已听见你一切的毁谤」（结35:12）。又说（结35:13）：「你们增多攻击我的话，我都听见了」，我留意了，我记下了。注意，话虽繁多，没有一句逃得过神的鉴察；人任凭说得再多、再快，虽然他们增多自己也不放在心上、随即忘记的话，却没有一句在人群中失落，连最闲的话也不；神听见了，并能据此向罪人追讨。一切骄傲刚硬的话，特别是针对神的以色列所说的，「强横的话」（如结35:13旁注所载），神都留意。因为，最琐碎的话不在于他的鉴察之下，最大胆的话也不超越他的斥责之上。「我已听见你一切的毁谤。」这是我们在受毁谤时当仿佛没有听见的好理由，因为「神必听见」（诗38:13,15）。神既听见了以东人的亵渎，就让他们听见自己的判决（结35:14,15）。这是国民的罪（加在他们身上的亵渎是一切以东人的心思和言语），所以必以全国的荒凉来刑罚。而且，1. 这必是与众不同的刑罚。正如神对以色列人有特别的恩惠，他对以东人也有特别的瘟疫：所以「全地欢乐的时候，我必使你荒凉」；当别国的荒凉得着修复、使之喜乐之时，你的荒凉必是「永远的」（结35:9）。2. 刑罚必与罪相称：「『你怎样因以色列家的荒凉而喜乐』，神也必给你足够的荒凉；你既如此贪爱它，『你必荒凉；我必使你如此。』」注意，那些不但不与哀哭的人同哭，反而拿他们的苦难开玩笑的人，理当被迫如哀哭的人一样哭泣，自己亲受他们所轻看之苦难的分量和痛苦。有人如此读结35:14，使罪与刑罚之间的相似得以完全：「全地必因我使你荒凉而欢乐，正如你因以色列荒凉而喜乐一样。」那因别人的死和跌倒而高兴的人，可以指望别人因他们的死、他们的跌倒而高兴。3. 在毁灭教会仇敌的事上，神定意要得自己的荣耀，我们可以确信他必不亏缺他的定意。(1) 他所定意的是要显明自己——一位公义而忌邪的神，坚守他的约、对他的百姓和他们受冤屈的事业忠信（结35:11）：「我审判你的时候，必在他们中间显我为圣。」耶和华是、也必借他所执行的审判为人所知。(2) 他的定意必全然成就；不仅他自己的百姓必得知而得安慰，连以东人自己、和他名与他百姓的一切仇敌，也「必知道他是耶和华」（结35:4,9,15）。正如创造之工和寻常护理之工证明有神，照样对以色列的看顾也显明耶和华——以色列的神——乃是那位独一的神，又真又活的神。
English original
The Fall of Edom (587 BC)
¹⁰ Because thou hast said, These two nations and these two countries shall be mine, and we will possess it; whereas the LORD was there:
¹¹ Therefore, as I live, saith the Lord GOD, I will even do according to thine anger, and according to thine envy which thou hast used out of thy hatred against them; and I will make myself known among them, when I have judged thee.
¹² And thou shalt know that I am the LORD, and that I have heard all thy blasphemies which thou hast spoken against the mountains of Israel, saying, They are laid desolate, they are given us to consume.
¹³ Thus with your mouth ye have boasted against me, and have multiplied your words against me: I have heard them.
¹⁴ Thus saith the Lord GOD; When the whole earth rejoiceth, I will make thee desolate.
¹⁵ As thou didst rejoice at the inheritance of the house of Israel, because it was desolate, so will I do unto thee: thou shalt be desolate, O mount Seir, and all Idumea, even all of it: and they shall know that I am the LORD.
Here is, I. A further account of the sin of the Edomites, and their bad conduct towards the people of God. We find the church complaining of them for setting on the Babylonians, and irritating them against Jerusalem, saying, Rase it, rase it, down with it, down with it (Ps 137:7), inflaming a rage that needed no spur; here it is further charged upon them that they triumphed in Jerusalem's ruin and in the desolations of the country. Many blasphemies they spoke against the mountains of Israel, saying, with pride and pleasure, They are laid desolate, Eze 35:12. Note, The troubles of God's church, as they give proofs of the constancy and fidelity of its friends, so they discover and draw out the corruptions of its enemies, in whom there then appears more brutish malice than one would have thought of. Now their triumphing in Jerusalem's ruin is here said to proceed, 1. From a sinful passion against the people of Israel; from anger and envy, and hatred against them (Eze 35:11), that perpetual hatred spoken of Eze 35:5. Though they were not a match for them, and therefore could not do them a mischief themselves, yet they were glad when the Chaldeans did them a mischief. 2. From a sinful appetite to the land of Israel. They pleased themselves with hopes that when the people of Israel were destroyed they should be let into the possession of their country, which they had so often grudged and envied them. They thought they could make out something of a title to it, ob defectum sanguinis—for want of other heirs. If Jacob's issue fail, they think that they are next in the entail, and that the remainder will be to his brother's issue: "These two nations of Judah and Israel shall be mine. Now is the time for me to put in for them." At least they hope to come in as first occupants, being near neighbours: We will possess it when it is deserted. Ceditur occupanti—Let us get possession and that will be title enough. Note, Those have the spirit of Edomites who desire the death of others because they hope to get by it, or are pleased with their failing because they expect to come into their business. When we see the vanity of the world in the disappointments, losses, and crosses, that others meet with in it, instead of showing ourselves, upon such an occasion, greedy of it, we should rather be made thereby to sit more loose to it, and both take our affections off it and lower our expectations from it. But in this case of the Edomites' coveting the land of Israel, and gaping for it, there was a particular affront to God, when they said, "These lands are given us to devour, and we shall have our bellies full of their riches." God says, You have boasted against me and have multiplied your words against me; for they expected possession upon a vacancy, because Israel was driven out, whereas the Lord was still there, Eze 35:10. His temple indeed was burnt, and the other tokens of his presence were gone; but his promise to give that land to the seed of Jacob for an inheritance was not made void, but remained in full force and virtue; and by that promise he did in effect still keep possession for Israel, till they should in due time be restored to it. That was Immanuel's land (Isa 8:8); in that land he was to be born, and therefore that people shall continue in it of whom he is to be born, till he has passed his time in it, and then let who will take it. The Lord is there, the Lord Jesus is to be there; and therefore Israel's discontinuance of possession is no defeasance of their right, but it shall be kept for them, and they shall have, hold, and enjoy it by virtue of the divine grant, till the promise of this Canaan shall by the Messiah be changed into the promise of a far better. Note, It is a piece of presumption highly offensive to God for Edomites to lay claim to those privileges and comforts that are peculiar to God's chosen Israel and are reserved for them. It is blasphemy against the mountains of Israel, the holy mountains, to say, because they are for the present made a prey of and trodden under foot of the Gentiles (Re 11:2), even the holy city itself, that therefore the Lord has forsaken them, their God has forgotten them. The apostle will by no means admit such a thought as this, that God hath cast away his people, Ro 11:1. No; though they are cast down for a time, they are not cast off for ever. Those reproach the Lord who say they are.
II. The notice God took of the barbarous insolence of the Edomites, and the doom passed upon them for it: I have heard all thy blasphemies, Eze 35:12. And again (Eze 35:13), You have multiplied your words against me, and I have heard them, I have observed them, I have kept an account of them. Note, In the multitude of words, not one escapes God's cognizance; let men speak ever so much, ever so fast, though they multiply words, which they themselves regard not, but forget immediately, yet none of them are lost in the crowd, not the most idle words; but God hears them, and will be able to charge the sinner with them. All the haughty and hard speeches, particularly, which are spoken against the Israel of God, the words which are magnified (as it is in the margin, Eze 35:13) as well as the words which are multiplied, God takes notice of. For, as the most trifling words are not below his cognizance, so the most daring are not above his rebuke. I have heard all thy blasphemies. This is a good reason why we should bear reproach as if we heard it not, because God will hear, Ps 38:13,15. God has heard the Edomites' blasphemy; let them therefore hear their doom, Eze 35:14,15. It was a national sin (the blasphemies charged upon them were the sense and language of all the Edomites), and therefore shall be punished with a national desolation. And, 1. It shall be a distinguishing punishment. As God has peculiar favours for Israelites, so he has peculiar plagues for Edomites: so that "When the whole earth rejoices I will make thee desolate; when other nations have their desolations repaired, to their joy, thine shall be perpetual," Eze 35:9. 2. The punishment shall answer to the sin: "As thou didst rejoice in the desolation of the house of Israel, God will give thee enough of desolation; since thou art so fond of it, thou shalt be desolate; I will make thee so." Note, Those who, instead of weeping with the mourners, make a jest of their grievances, may justly be made to weep like the mourners, and themselves to feel the weight, to feel the smart, of those grievances which they set so light by. Some read Eze 35:14 so as to complete the resemblance between the sin and the punishment: The whole earth shall rejoice when I make thee desolate, as thou didst rejoice when Israel was made desolate. Those that are glad at the death and fall of others may expect that others will be glad of their death, of their fall. 3. In the destruction of the enemies of the church God designs his own glory, and we may be sure that he will not come short of his design. (1.) That which he intends is to manifest himself, as a just and jealous God, firm to his covenant and faithful to his people and their injured cause (Eze 35:11): I will make myself known among them when I have judged thee. The Lord is and will be known by the judgments which he executes. (2.) His intention shall be fully answered; not only his own people shall be made to know it to their comfort, but even the Edomites themselves, and all the other enemies of his name and people, shall know that he is the Lord, Eze 35:4,9,15. As the works of creation and common providence demonstrate that there is a God, so the care taken of Israel shows that Jehovah, the God of Israel, is that God alone, the true and living God.
前一章应许说，当眷顾锡安的时候——就是所定的时候——来到，尤其是差遣弥赛亚、在世上建立他国度的时候来到，神必使教会的仇敌止息，使教会的福分和安慰丰盛。本章扩充了前一个应许——关于教会仇敌的灭亡；下一章则扩充后一个应许——以福分充满教会。西珥山（即以东）是本章所预言攻击的仇敌，但恰当地放在此处——正如在俄巴底亚的预言中那样——代表教会的一切仇敌；因为凡恨亚伯的，都行了该隐的道路；照样凡恨雅各的，都行了以扫的道路，而雅各借着一个特别的祝福，必管辖他们。此处我们有：一、控告以东人的罪，那就是他们对以色列的恶意和仇恨（结35:5、10-13）。二、因这罪而威吓要临到他们的灭亡。神必与他们反对（结35:3），那时他们的地必被荒废（结35:4）、人口灭绝、全然荒凉（结35:6-9），并在别的曾遭荒废的国家复兴之后，仍长久如此（结35:14-15）。