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Study this verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ezekiel 35:1–9. His two-level outline is real structure in the source text, so it is rendered as structure.
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 (Gen. 33), 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 (Gen 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 (Oba 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, Psa 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.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
(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.
(Chapter 35) And the word of the Lord came to me, saying: Son of man, set your face against Mount Seir and prophesy against it, and say to it, thus says the Lord God: Behold, I am against you, Mount Seir, and I will stretch out my hand against you, and I will make you a desolation and a waste. I will demolish your cities and make you a solitude, and you shall be deserted, and you shall know that I am the Lord; because you have been an everlasting enemy and have delivered the children of Israel into the hand of the sword (or deceitfully sat against the house of Israel in the hand of the sword) in the time of their affliction, in the time of extreme wickedness. Therefore, I live," says the Lord God, "because I will deliver you to bloodshed (or because you have sinned in blood) and blood will pursue you: and when you hate blood, blood will pursue you. And I will make Mount Seir a desolation and a wasteland, and I will remove from it going and returning (or men and animals). And I will fill its mountains with the slain (or the wounded): they will fall with the sword in your hills, and in your valleys, and in the torrents of the slain. I will deliver you to everlasting desolations, and your cities shall not be inhabited: and you shall know (or shall know) that I am the Lord (Vulgate adds God): because you have said: Two nations and two lands (or regions) shall be mine, and I will possess them by inheritance, when the Lord was there. Therefore, as I live, saith the Lord God: because you have done according to your wrath (or enmity), and according to your zeal, which you have shown, having hatred towards them, and I will make myself known to you (Vulgate through them) when I judge you, and you shall know that I am the Lord. I have heard all your insults (or the voice of your blasphemies) that you have spoken (or because you have spoken) against the mountains of Israel, saying, 'They are deserted and given to us to devour,' and you have risen up (or have exalted yourself) against me with your mouth (or you have spoken magnificently against me with your mouth), and you have slandered me (or you have shouted against me) with your words; I have heard it. Thus says the Lord God: While all the earth rejoices, I will make you a desolation; just as you rejoiced over the inheritance of the house of Israel, because it was desolate, so I will do to you. You shall be desolate, Mount Seir, and all of Edom shall know that I am the Lord. But that which is added in the LXX, 'and they shall be consumed,' is not found in the Hebrew. If the word of God always dwelt in the hearts of the prophets and had constant residence there, Ezekiel would not so frequently have said, 'And the word of the Lord came unto me, saying.' But because of human frailty and the necessities of this life, it sometimes departed from them. Therefore, John the Baptist speaks: 'He who sent me to baptize, said to me, "Upon whomsoever you shall see the Spirit descending as a dove and abiding on him, he is the one."' (John 1:33). For it would never be proper in Christ what is added and remains in Him, unless sometimes it would depart from others. Otherwise God speaks to Moses: I will take from the spirit which is in you (Num. XI, 17): which surely he would not have, unless it descended to him from the Lord. However, the prophecy of this entire chapter is against Mount Seir, namely the sons of Esau and Edom, who are called Idumeans in the Greek and our language, because in the time of necessity and distress, when Judah was being captured by the Babylonians, they insulted them and believed that the land was given to them to possess, and not only did they not accept their brothers, namely the sons of Jacob, but they persecuted them and attacked them with the sword. Where Symmachus interpreted more clearly, You have hated your blood, and blood will pursue you. But it is prophesied that he himself will be captured and reduced to eternal solitudes, and at the end of things he will recognize that God is the judge, because he has said: Two nations and two regions are mine; either the Edomites and the Jews, or certainly the Jews and Israel, namely two and ten tribes. And you have spoken of the mountains of Israel, saying: Deserts have been given to us to devour, not considering that this blasphemy would overflow against God. From which it follows: All the earth rejoices, I will lead you into solitude. And the meaning is: when all the land of Judaea will receive its former state, you will remain in eternal solitude. And what is added is: Just as you rejoiced over the inheritance of the house of Israel, because it was dispersed, I will do the same to you. In the Septuagint it is not found, but it was added under asterisks from the edition of Theodotion. But all the wrath of God advances there against Mount Seir, so that when it is dispersed, he himself and all of Idumea may know that he is the Lord. I have spoken these things hastily, according to historical context and meaning rather than literal words. I will now move on to the anagoge and briefly touch on a few points for the sake of brevity. 'Put,' he says, 'or turn your face towards Mount Seir.' And significantly, he says 'turn,' from one prophecy to another prophecy. However, he is not referring to the physical face, but rather the face of the soul, as the Apostle also says: 'But we all, with unveiled face, beholding as in a mirror the glory of the Lord' (2 Corinthians 3:18). However, the mountain of Seir, which is interpreted as rough and hairy, represents the opposing strength that presided over the nation of the sons of Esau, and rose up against the people of Judah, that is, the confession and true faith. But if an astute reader objects, how can Seir, that is, rough and hairy, be understood in a negative sense, since even Elijah is called a hairy man (2 Kings 1)? I will respond briefly: it is written about Esau that he was red and like a hairy skin (Genesis 25), but about Elijah that he was only a hairy man. Esau, who is bloodthirsty and cruel, is compared to a rough animal skin, a symbol of human works and of death itself; while Elijah represents manliness. Therefore, both his dwelling in solitude and his austere way of life not only showed him to be a man, but also a very strong man. On the other hand, Jacob, who had supplanted Esau and taken his birthright (Genesis, 25), is called light and polished because he simply lived at home and was not a hunter like the giant, Nimrod. Let us see then what God commands to be said to the mountain, or against the mountain of Seir. Behold, I will come to you, Mount Seir, I will not send Angels, nor will I use other ministers, but I myself will come to you, and I will extend my hand over you, and I will assume the appearance of one who strikes, and I will make you desolate and deserted, as one who dwelt wickedly, and you had many partners in your impiety, so much so that you built cities and claimed them as your own dominion: now desolated together with your cities, which Jeremiah is commanded to destroy and dig up (Jer. 51), in that you will make progress by building good cities in their place, so that you may know that I am the Lord, whom you could not know before the desolation of your land. However, the root cause of sin is that you have been an eternal enemy. Hence, the psalm says: Be angry, but do not sin (Psalm 4:5), so that we may quickly reconcile with our enemies and change hatred into love. However, not such is Mount Seir, which encompasses eternal enmities or besieges the children of Israel deceitfully with a sword in hand. From this we understand that whoever takes up the sword against the children of God, acts deceitfully, and besieges them, shall be handed over to the power of the sword, just as Mount Seir did in a time of extreme wickedness, when the days were evil and the world was filled with evil. And with the increase of wickedness, the love of many grows cold. But there is another sin of the mountain of Seir: that, because it hated the blood of the just, which it desired to spill in every persecution, it suffers persecution from the same blood. Therefore, the souls under the altar of the saints cry out and beg for vengeance from the Lord for their bloodshed. And they are taken away from the mountain of Seir, going and returning, that is, every inhabitant, whether humans or animals that are saved in the Church, of whom it is written: You will save humans and animals, Lord. (Psalm 35:5). That in the mountain of Seir both those who seem to have some reason, and those who are content with simple faith, should perish at God's command. And its mountains are filled with the wounded and slain. And not only the mountains, which have reached the summit of impiety, but also the hills, that is, the lesser disciples of the mountain of Seir, and the valleys that are in the depths, or the torrents, which have muddy waters, collected from here and there, coming from pride, or, according to the Septuagint, the fields, which are in the middle between the hills and the valleys. All the slain will fall by the sword of the Lord, and His outstretched hand and striking, so that they may be reduced to everlasting desolation; and if there were cities, that is, assemblies of evil dwelling, let them perish themselves and cease to have agreement in a bad way, and let their languages be divided (Genesis 11), so that they may not be able to build a tower of blasphemy against God; and being reduced to solitude and desert, let them know that He is the Lord. It is not enough that you have spoken so much about Mount Seir, as the previous discourse narrated; but you have also spoken this out of pride: 'There are two peoples and two lands or regions that belong to me, namely Idumea and Judaea, and I will possess the heretics and the Ecclesiastics alike.' And you said this when the Lord was there, who governed His people. Therefore the Lord swears and says: 'As I live,' says the Lord God, 'I will make myself known to you when I strike and judge you, in accordance with your anger with which you raged against the people of God, and with your zeal with which you persecuted the family of Christ, hating those whom you desired to possess. Then you will know that it was I who made known your reproaches and blasphemies, and not someone else, for I myself have heard what you have said against the mountains of Israel, saying: 'They have been given to us as a desolation to devour.' We must accept the mountains of Israel, Moses, the prophets, and the apostles, whom the heretics and the leader of the heretics, the devil, think they have been handed over to devour: when either rarely or not at all is found in the Church, who is able to fight for the mountains of the Lord, and defend their tearing apart with his voice. And you have risen up, he says, against me with your mouth, whether you have spoken magnificently, not as you think against the mountains, but through them against me, and you have either asked or shouted against me. For all your prayers, O Mount Seir, and companions of Mount Seir, of which it was said above (above, the same): I will fill his mountains and hills, and valleys, and fields, or torrents, they were against us: not prayers and supplications, as you think to God, but shouts, vociferations, and blasphemies. Therefore, the Lord threatens and says: Just as you rejoiced over the inheritance of the house of Israel, when it was scattered and torn by your persecutions and dispersed throughout the whole world: so I will do to you. For the whole earth of the living rejoices, and the land of the saints, and all those converted to the service of God, you will be scattered, O rough mountain, O hairy mountain, and all Idumea, devoted indeed to earthly works and to bloodshed and slaughter, so that then you may know that I myself am the Lord, who have spoken elsewhere: I am the Lord your God.
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Summary
Ezekiel 35:4 pronounces a severe divine judgment against Mount Seir, representing the nation of Edom, declaring that their cities will be laid waste and they will become desolate. This pronouncement serves not only as a consequence for Edom's perpetual hostility towards Israel but also as a profound revelation of God's absolute sovereignty and unchallengeable identity. Through this act of judgment, even God's adversaries are compelled to acknowledge His supreme authority and unique position as the one true Lord over all nations and history.
Context
Literary Context
Ezekiel 35 stands as a stark oracle of judgment, strategically placed between chapters of promised restoration for Israel (Ezekiel 33-34) and prophecies concerning their ultimate spiritual and physical renewal (Ezekiel 36-37). This arrangement highlights God's unwavering commitment to His covenant people while simultaneously demonstrating His righteous indignation against those who oppose them. The chapter specifically targets Mount Seir, a symbolic representation of Edom, emphasizing that God's justice extends to all nations, not just Israel, and that the enemies of His people will face divine retribution. This judgment underscores the inviolability of God's covenant promises and the certainty of His protective hand over Israel.
Historical & Cultural Context
The animosity between Edom (descendants of Esau) and Israel (descendants of Jacob) was deeply rooted, stemming from their patriarchal origins as rival brothers (see Genesis 25:23). Throughout their history, Edom consistently displayed hostility towards Israel, refusing passage during the Exodus (as recorded in Numbers 20:14-21) and often aligning with Israel's enemies. Crucially, during the Babylonian invasion and subsequent destruction of Jerusalem and Judah, Edom not only rejoiced in Judah's calamity but actively participated in looting and hindering those who fled (as lamented in Psalm 137:7 and condemned in Obadiah 1:10-14). Their desire to seize the desolate land of Israel, as mentioned in Ezekiel 35:10, further fueled God's righteous wrath.
Key Themes
This verse powerfully contributes to several overarching themes within Ezekiel and the broader prophetic literature. Firstly, it emphasizes Divine Sovereignty and Justice, showcasing God's active and decisive intervention in human history to execute judgment against those who defy His will and persecute His people. Secondly, it highlights the Consequences of Enmity against God's People, illustrating that persistent hatred and malicious actions against Israel inevitably lead to severe divine retribution and utter desolation. Finally, and most profoundly, the verse underscores the recurring Ezekielian theme of the "Knowing" of Yahweh. The declaration "and thou shalt know that I [am] the LORD" signifies that the ultimate purpose of God's actions, whether in judgment or blessing, is to reveal His unique identity, absolute authority, and supreme power. Even those who oppose Him will be forced to acknowledge His unparalleled Lordship, as seen in other pronouncements like Ezekiel 6:7.
Exposition and Analysis
Key Word Analysis
This term denotes a state of drought or, by implication, a profound desolation. It speaks of a decayed or ruined place, emphasizing complete destruction and utter barrenness. In the context of cities, it signifies their reduction to rubble and emptiness, a visible sign of divine judgment.
This primitive root is rich in meaning, extending far beyond mere intellectual comprehension. It signifies an experiential, relational understanding, an ascertainment by direct encounter, observation, or intimate acquaintance. When God declares that Edom will "know" Him, it implies a forced, undeniable recognition of His power, authority, and unique identity, brought about through the devastating consequences of His judgment.
This is the sacred, covenantal name of God, often transliterated as Yahweh. It derives from the root "to be" (H1961, hâyâh') and signifies "the self-Existent" or "the Eternal One." By declaring "I am the LORD," God is asserting His absolute sovereignty, His unchanging nature, and His unique status as the one true God, distinct from all other deities. This self-attestation is the ultimate purpose of His acts in history.
Verse Breakdown
"I will lay thy cities waste"
This clause emphasizes the direct, active, and intentional nature of God's judgment. The "I will" signifies divine resolve and omnipotence. The target, "thy cities," represents the centers of Edomite power, civilization, and security, indicating that the judgment will be comprehensive and dismantle their very societal structure. The term "waste" (as discussed above) underscores the utter destruction and desolation that will befall them.
"and thou shalt be desolate"
This phrase reiterates and intensifies the consequence of God's judgment. While "cities waste" refers to the physical destruction of their urban centers, "thou shalt be desolate" refers to the state of the land and the people themselves – a condition of utter emptiness, ruin, and abandonment. It implies a complete cessation of life and activity, a profound and lasting emptiness as a result of divine wrath.
"and thou shalt know that I [am] the LORD"
This culminating declaration reveals the ultimate purpose behind the judgment. The desolation is not merely punitive but revelatory. Edom, who had persistently defied God and His people, will be forced to acknowledge the true identity and supreme authority of Yahweh. This "knowing" is an experiential and undeniable recognition of God's power and sovereignty, a forced realization that He alone is the sovereign Lord, whose word is absolute and whose justice is unfailing.
Literary Devices
Ezekiel 35:4 employs several potent literary devices to convey its message of divine judgment and self-revelation. The most prominent is Divine Fiat, expressed through the emphatic "I will," which underscores God's absolute authority and the certainty of His pronouncements. This is not a mere prediction but a declaration of divine intent that will inevitably come to pass. Parallelism is evident in the pairing of "I will lay thy cities waste" and "thou shalt be desolate," where the second clause reinforces and expands upon the first, emphasizing the comprehensive and inescapable nature of the destruction. Furthermore, the verse concludes with a powerful instance of Theophany or Self-Revelation, a recurring motif in Ezekiel, where God declares His identity: "and thou shalt know that I [am] the LORD." This phrase elevates the judgment from a mere act of retribution to a profound theological statement, revealing God's ultimate purpose in all His dealings with humanity – to make Himself known as the supreme and sovereign Lord.
Theological and Thematic Connections
Ezekiel 35:4 profoundly illustrates God's unyielding justice and His ultimate sovereignty over all nations. It underscores the truth that no nation or individual can persistently defy God's will or harm His covenant people without facing severe consequences. The desolation of Edom serves as a powerful testament to God's active involvement in human history, ensuring that righteousness ultimately prevails and that all opposition to His divine plan will be decisively overcome. Crucially, the verse reveals that even acts of judgment are part of God's broader purpose of self-revelation, compelling even His adversaries to acknowledge His unique identity and supreme authority. This "knowing" is not merely intellectual assent but an experiential recognition of His power and Lordship, demonstrating that God's glory will ultimately be displayed to all the earth.
Reflection and Application
Ezekiel 35:4, while specifically addressing ancient Edom, offers timeless principles for reflection and application in our lives today. It serves as a potent reminder that God is a God of justice, who sees and responds to malicious intent, pride, and persistent opposition to His will and His people. We are called to recognize that there are indeed consequences for unrepentant sin and that God's moral order will ultimately be upheld. Furthermore, this verse powerfully teaches us that God's ultimate aim, even through difficult or seemingly harsh circumstances, is to reveal His character, power, and absolute sovereignty. Whether through blessings or judgments, His actions are designed to lead all people to acknowledge Him as the supreme Lord. This should cultivate in us a profound sense of humility, prompting us to surrender our own pride and self-sufficiency, and to live in reverent awe of His rightful place in our lives and in the world. It encourages us to trust in His perfect justice and to align our hearts with His righteous purposes, knowing that His plan will ultimately prevail.
Questions for Reflection
FAQ
Why was God so harsh with Edom, and what does their judgment signify for us?
God's severe judgment against Edom was a direct response to their long-standing and deeply rooted animosity towards Israel, His covenant people. Edom's actions included refusing passage to Israel during the Exodus, consistently opposing them, and, most heinously, rejoicing in and actively participating in Judah's downfall during the Babylonian exile (as detailed in Obadiah 1:10-14). Their desire to seize Israel's land, as mentioned in Ezekiel 35:10, further inflamed divine wrath. For us, this judgment signifies God's unwavering justice against unrepentant evil, His protective care for His people, and the certainty that all who defiantly oppose Him will ultimately face consequences.
What is the deeper meaning of the phrase "thou shalt know that I [am] the LORD" in this context?
This recurring phrase in Ezekiel (e.g., Ezekiel 6:7) signifies far more than intellectual recognition. The Hebrew word for "know" (yâdaʻ) implies an experiential, relational, and often forced acknowledgment of God's absolute sovereignty and unique identity. In Edom's case, this "knowing" would come through the devastating experience of divine judgment. It means that even those who deny or oppose God will be compelled, through His mighty acts in history, to recognize His supreme power, His faithfulness to His word, and His unparalleled status as the one true God. It's a revelation of His glory that transcends belief, forcing an undeniable reality upon them.
Christ-Centered Fulfillment
While Ezekiel 35:4 speaks of God's judgment on Edom, its ultimate fulfillment and deeper meaning are found in Christ. The declaration "and thou shalt know that I [am] the LORD" points to the universal acknowledgment of God's sovereignty, which is supremely revealed in Jesus Christ. Jesus is the ultimate revelation of the Father, as He Himself proclaimed, "Whoever has seen me has seen the Father" (John 14:9). He is the one through whom all things were created and by whom all things hold together (Colossians 1:16-17). Furthermore, Christ is the righteous Judge who will ultimately execute God's perfect justice, not only against nations that oppose His will but against all sin and evil (John 5:22, Revelation 19:11-16). The desolation spoken of in Ezekiel 35:4 foreshadows the final and complete triumph of God's kingdom, where every knee will bow and every tongue confess that Jesus Christ is Lord, to the glory of God the Father (Philippians 2:9-11). Thus, the "knowing" of the LORD, once brought through judgment, is now offered through redemptive relationship with Christ, leading to eternal life (John 17:3).