Chú giải chương
Ezekiel Chương 35
서론
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日本語
bản gốc tiếng anh
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)
日本語
エドムの滅び（紀元前587年）
1 主の言葉がまたわたしに臨んだ、
2 人の子よ、顔をセイル山に向け、これに向かって預言せよ。
3 これに向かって言え、主なる神はこう仰せられる、「見よ、セイル山よ、わたしはあなたに逆らい、わたしの手をあなたの上に伸ばし、あなたを極度の荒れ地とする。
4 わたしはあなたの町々を荒し、あなたは荒れ地となる。あなたはわたし主であることを知るであろう」。
5 あなたが永遠の憎しみをいだき、彼らの不義の終りとなる時に、その災いの時に、つるぎの力をもってイスラエルの子らの血を流したからである。
6 それゆえ、主なる神は生きている、わたしはあなたを血に渡し、血はあなたを追う。あなたが血を憎まなかったので、血はあなたを追うであろう。
7 わたしはこのようにセイル山を極度の荒れ地とし、これから出入りする者を断つ。
8 わたしは彼の山々を殺された者で満たす。あなたの丘と谷、すべての川に、つるぎで殺された者は倒れるであろう。
9 わたしはあなたを永遠の荒廃とする。あなたの町々は帰らない。あなたがたはわたし主であることを知るであろう。
セイル山は以前の脅し（エゼ 25:8）でモアブと共に言及されたが、ここでは単独で有罪とされ、宣告を受け、独自のわざわいを持つ。預言者は勇敢に「顔をエドムに向け」て特に「これに向かって預言」しなければならない。神は「セイル山よ、わたしはあなたに逆なる」と仰せられる。神に逆らわれる者は、神の言葉にも逆らわれ、神のしもべたちの顔にも逆らわれる。
預言者はエドム人に、神が彼らと争っておられることを告げ、次のことを知らせなければならない。
一、その争いの原因と根拠（エゼ 35:5）。神はご自身の民の訴えを担い、彼らに対してなされたことをご自身に対してなされたものとして扱い、それについて清算される。1. 神の民に対する彼らの心に根差した敵意。「あなたは永遠の憎しみをいだいた」。エドム人はイスラエルに対する世襲的な悪意を保った。エサウがヤコブと和解しても、エサウの子孫はヤコブの子孫と和解しようとしなかった。子は親の徳よりも悪を模倣しがちであることに注意せよ。2. 神の民に対する彼らの傷害。彼らは「災いの時に、つるぎの力をもって」その血を流した。苦難にある者を利用して襲うことは卑劣かつ野蛮であった。「その不義の終りとなる時」、すなわち彼らの罪の量が満ちて破壊が来た時であった。たとえ罪のゆえに正しく苦しむ者であっても、なおあわれまれるべきであり、踏みつけられるべきではない。
二、その争いの結果と結末。神がエドムの国に手を伸ばされると、「極度の荒れ地とする」（エゼ 35:3）。1. 住民は剣で殺される（エゼ 35:6）。「わたしはあなたを血に渡し、血はあなたを追う」。神が血について問いただしに来られるとき、神のイスラエルの血を流した者は、血を飲まされる。山と丘、谷と川は「殺された者で満たされる」（エゼ 35:8）。2. 国土は荒廃する。町々は破壊され（エゼ 35:4）、「出入りする者を断つ」（エゼ 35:7）。エドムは「永遠の荒廃」とされ、町々は元の状態に帰らない（エゼ 35:9）。神と神の民に永遠の敵意を抱く者は、永遠の荒廃とされるほかない。容赦のない悪意は、回復不能な滅びをもって正当に罰せられる。
bản gốc tiếng anh
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)
日本語
エドムの没落（紀元前587年）
¹⁰ あなたが「これら二つの国民、これら二つの国は私のものとなる。私たちがそれを所有する」と言ったからである。しかし主はそこにおられた。
¹¹ それゆえ、私が生きているように、主なる神は言われる。私はあなたの怒りと、あなたが彼らに対する憎しみから用いたあなたのねたみに従って行う。そして私があなたをさばくとき、私は彼らの中で自分を知らしめる。
¹² あなたは私が主であること、そして私がイスラエルの山々に対してあなたが語ったすべての冒とくを聞いたことを知る。あなたは「彼らは荒廃させられた、彼らは私たちに食い尽くすために与えられた」と言った。
¹³ あなたがたは口をもって私に向かって誇り、ことばを増し加えて私に向かって語った。私はそれらを聞いた。
¹⁴ 主なる神はこう言われる。全地が喜ぶとき、私はあなたを荒廃させる。
¹⁵ あなたがイスラエルの家のゆずりが荒廃させられたことを喜んだように、私はあなたに行う。セイルの山よ、そしてすべてのイドマヤよ、そのすべてよ、あなたは荒廃する。そして彼らは私が主であることを知る。
ここに、一、エドム人の罪と、神の民に対するその悪い振る舞いについてのさらなる説明がある。教会が彼らについて、バビロン人をけしかけ、エルサレムに対して彼らを怒らせたと訴えるのを見る。「それを破壊せよ、それを破壊せよ、それを引き倒せ、引き倒せ」（詩 137:7）。奨励を必要としない怒りに火を注ぐ。ここで彼らがエルサレムの滅亡と国の荒廃を喜んだことがさらに告発される。彼らは「イスラエルの山々」に対して多くの「冒とく」を語った。「彼らは荒廃させられた」と誇りと喜びをもって言った（エゼ 35:12）。注意。神の教会の苦難は、その友の不変性と忠実さの証拠を与えると同様に、その敵の腐敗を発見し、引き出す。その敵の中には、思ったよりも野蛮な悪意が現れる。さて、彼らのエルサレムの滅亡を喜ぶことがここで次から来るとされる。1. イスラエルの民に対する罪ある情熱から。「怒り」と「ねたみ」、「彼らに対する憎しみ」から（エゼ 35:11）。エゼ 35:5で語られた「永遠の憎しみ」。彼らは彼らに匹敵せず、それゆえ自ら彼らに害を加えることができなかったが、カルデヤ人が彼らに害を加えたとき喜んだ。2. イスラエルの地に対する罪ある欲望から。彼らはイスラエルの民が滅ぼされたとき、彼らがその国の所有に入ることを希望して喜んだ。その国を彼らはしばしば恨み、ねたんだ。彼らはそれへの何らかの権利を主張できると考えた。「他の相続人がいないため」。ヤコブの子孫が途絶えるなら、彼らは次の相続人であり、残余は兄弟の子孫にいくと考えた。「ユダとイスラエルのこれら二つの国民は私のものとなる。今こそ私が彼らに請求する時だ」。少なくとも彼らは近隣として最初の占有者として入ることを希望した。「私たちがそれを所有する」。見捨てられたとき。「占有者に譲られる、占有を得よう、それが十分な権利となる」。注意。それによって得ることを希望するゆえに、他者の死を望む者、あるいはその事業に入ることを期待してその失敗を喜ぶ者は、エドム人の霊を持つ。私たちがこの世の虚しさを、他者がそこで出会う失望、損失、苦難において見るとき、そのような機会に貪欲になる代わりに、むしろそれによってそれへより緩やかに座り、私たちの愛情をそれから離し、それからの期待を下げるべきである。しかしエドム人がイスラエルの地を欲し、それを虎視眈々と狙ったこの場合には、神への特定の侮辱があった。彼らが「これらの地は私たちに食い尽くすために与えられた、私たちはその富で腹をいっぱいにするだろう」と言ったとき。神は言われる。「あなたがたは私に向かって誇り、私に向かってことばを増し加えた」。というのも、彼らは空席に基づいて占有を期待したからである。イスラエルが追い出されたので。「しかし主はなおそこにおられた」（エゼ 35:10）。神の神殿は確かに焼かれ、神の臨在の他のしるしは去っていた。しかし、その地をヤコブの子孫にゆずりとして与えるという神の約束は無効とされず、完全な力と効力の中に留まった。そしてその約束によって、神は事実上イスラエルのために占有を保っておられた。彼らが定められた時にそれに回復されるまで。それはインマヌエルの地であった（イザ 8:8）。その地で神は生まれることであり、それゆえ、神が生まれるその民は、神がその地でその時を過ごすまで、そこに留まる。その後は誰でも取ってよい。「主はそこにおられる」。主イエスがそこにおられることになる。それゆえイスラエルの占有の中断は彼らの権利の喪失ではない。それは彼らのために保たれ、彼らは神の授与によってそれを持ち、保持し、楽しむ。このカナンの約束がメシアによってさらに良いものの約束に変えられるまで。注意。エドム人が神に選ばれたイスラエルに特有で彼らのために保留されている特権と慰めを主張することは、神に大いに不快な思い上がりである。現在略奪され、「異邦人に踏みつけられる」（黙 11:2）からといって、「主は彼らを見捨てた、彼らの神は彼らを忘れた」と言うことは、「イスラエルの山々」、聖なる山々に対する冒とくである。「聖なる都」自体でさえ。使徒はこのような考え、「神がその民を捨てた」という考えを決して認めない（ロマ 11:1）。いや。彼らは一時的に引き下げられても、永遠に捨てられたのではない。そう言う者は「主をそしって」いる。
二、神がエドム人の野蛮な無礼に注意を払われ、そのために彼らに下された運命。「私はあなたのすべての冒とくを聞いた」（エゼ 35:12）。そして再び（エゼ 35:13）、「あなたがたは私に向かってことばを増し加えた。私はそれらを聞いた」。私はそれらを観察し、それらの勘定を保った。注意。多勢のことばの中で、一つも神の認識を逃れない。人がどれほど多く語っても、どれほど速く語っても、彼らが増し加えることばを、自分たちでは顧みず、すぐに忘れるとしても、それらのうちの一つも群衆の中で失われない。最も無駄なことばでさえ。しかし神はそれらを聞き、罪人にそれらを負わせることができる。特に、神のイスラエルに対して語られるすべての高慢な、厳しいことば。増し加えられることばだけでなく（欄外のようにエゼ 35:13で）「大いなるものとされる」ことばも、神は注意を払われる。というのも、最もささいなことばも神の認識の下にあるように、最も大胆なものも神の懲らしめの上にないから。「私はあなたのすべての冒とくを聞いた」。これは私たちが聞かなかったかのようにそしりを忍ぶ良い理由である。というのも「神が聞かれる」から（詩 38:13,15）。神はエドム人の冒とくを聞かれた。それゆえ彼らにその運命を聞かせよ（エゼ 35:14,15）。それは国民の罪であった（彼らに帰せられた冒とくはすべてのエドム人の感覚とことばであった）。それゆえ国民的な荒廃で罰せられる。そして、1. それは区別される刑罰である。神がイスラエル人に特有の恵みを持つように、エドム人に特有の疫病を持つ。「それゆえ『全地が喜ぶとき、私はあなたを荒廃させる』。他の国民がその荒廃を喜びのために修復されるとき、あなたのものは『永遠』である」（エゼ 35:9）。2. 刑罰は罪に答える。「『あなたがイスラエルの家の荒廃を喜んだように』、神はあなたに十分な荒廃を与える。あなたがそれをこれほど好むので、『あなたは荒廃する。私があなたをそのようにする』」。注意。嘆く者と共に泣く代わりに、その苦情を冗談にする者は、嘆く者のように泣かされ、彼らがこれほど軽く見るその苦情の重さ、痛みを感じることを正当にさせられる。ある者はエゼ 35:14を罪と刑罰の間の類似を完成するように読む。「私があなたを荒廃させるとき、全地は喜ぶ。あなたがイスラエルが荒廃させられたときに喜んだように」。他者の死や没落を喜ぶ者は、他者が彼らの死、彼らの没落を喜ぶことを期待してよい。3. 教会の敵の破壊において、神はご自身の栄光を意図される。そして神がその意図に届かないことは確実である。(1.) 神が意図されるのは、ご自身を公正でねたむ神として、ご自身の契約に固く、ご自身の民とその傷つけられた大義に誠実であるとして現わすことである（エゼ 35:11）。「私があなたをさばくとき、私は彼らの中で自分を知らしめる」。主は、執行されるさばきによって知られ、知られるであろう。(2.) 神の意図は完全に答えられる。神の民が慰めのためにそれを知らされるだけでなく、エドム人自身、そして神の御名と民のすべての他の敵さえも、「彼が主であることを知る」（エゼ 35:4,9,15）。創造と一般摂理の業が神がいることを示すように、イスラエルに対する配慮は、エホバ、イスラエルの神がその神のみ、真で生ける神であることを示す。
bản gốc tiếng anh
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.
前章で、シオンを恵む時、定められた時、とりわけメシアを遣わし、その国を世に立てる時が来たなら、神がご自身の教会の敵をやませ、教会の祝福と慰めを豊かにされることが約束された。本章は教会の敵の滅びに関する前の約束について詳しく論じ、次の章は教会を祝福で満たすことに関する後の約束について詳しく論じる。
セイル山（すなわちエドム）が本章で預言される敵であるが、オバデヤの預言と同様に、ここでは教会のすべての敵を象徴するものとして適切に置かれている。アベルを憎んだ者は皆カインの道を歩んだように、ヤコブを憎んだ者は皆エサウの道を歩んだが、ヤコブは特別な祝福のゆえに彼らを支配することになっていたからである。
本章には次の内容が記されている。
一、エドム人に負わされた罪。それはイスラエルに対する彼らの悪意と恨みであった（エゼ 35:5、10-13）。
二、この罪のゆえに彼らに臨むと脅された滅び。神は彼らに逆らわれる（エゼ 35:3）ので、彼らの国は荒廃させられ（エゼ 35:4）、人が住まなくなり、完全に荒れ果て（エゼ 35:6-9）、荒廃させられた他の国々が立ち直る後にもそのまま残される（エゼ 35:14-15）。