Exposition of Ezekiel 30-48, Commentary on Ezechiel · Chapter 35 – Chapter 36
CHAP. XXXV.
Verſ. 1, 2, 3, 4, 5.
Moreover, the word of the Lord came unto me, ſaying;
Son of man ſet thy face againſt Mount Seir, and propheſie againſt it.
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.
I will lay thy Cityes waſte, and thou ſhalt be deſolate, and thou ſhalt know that I am the Lord.
Becauſe thou haſt had a perpetual hatred, and haſt ſhed the bloud 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.
THE Lord having in the former Chapter laid down many precious promiſes for the reſtauration, freedom, and comfort of his afflicted Flock; here he comes to deal with the enemies of his Church: and in the Chapter are,
1. Threatnings of puniſhments, verſ. 2, 3, 4, 6, 7, 8, 9, 14, 15.
2. The ſins moving God thereunto, verſ: 5, 10, 11, 12, 13.
3. The end of thoſe threatnings and puniſhments, verſ. 4, 11, 15.
Verſes 1, 2.
Moreover, the word of the Lord came unto me, ſaying,
Son of man, ſet thy face againſt Mount Seir.
The Prophet received the word from, and was impowered by God to propheſie againſt Mount Seir. Of ſetting the face towards, or againſt, was ſpoken before, Chap: 20.46. Chap. 21.2. Chap: 25.2. where there is a propheſie againſt Moab and Seir. He muſt turn himſelf another way, and ſpeak boldly againſt Mount Seir. that is, againſt Idumea, wherein Mount Seir was, between the Lake Aſphaltites and Egypt, where Eſau and his poſterity dwelt, Gen: 32.3. who were called Edomites, or Idumeans.
Verſ. 3. Behold, O Mount Seir, I am againſt thee.
Here is a ſad meſſage for Mount Seir, or rather the inhabitants of Idumea, who by a Metonymie are underſtood thereby; they had God againſt them, and this declared, Behold, I am againſt thee Idumea, I am againſt all thine inhabitants; thou haſt not Iſrael againſt thee, but the God of Iſrael; I that formed Iſrael, that formed thee, I that made all the world, and can annihilate it at my pleaſure, even I am againſt thee to infatuate thy Counſels, to weaken thy Forces, to fruſtrate thine Enterprizes, and to bring thee low.
I will ſtretch out mine hand againſt thee.
Stretching out the hand is ſometimes in mercy, as Pro: 1.24. and ſometimes in judgement, as here, and Chap: 25.13. I will ſtretch out mine hand upon Edom, and will cut off man and beaſt. This poſture of the hand, imports vehement diſpleaſure in the party doth it, and readineſs to ſtrike. God was very wroth with theſe Idumeans, and would ſet his power on work to ſmite them with deſtructive judgements.
I will make thee moſt deſolate.
The Hebrew is Shemamah Ʋmeſhammah, which Montanus renders deſolation, and ſolitarineſs. The Septuagint is foreign, I will make thee a wilderneſſe, and thou ſhalt be a wilderneſſe. When the Hebrew is doubled that is inſtead of a Superlative, here its deſolation and deſolation, which implyes moſt deſolateneſſe.
Verſ. 4. I will lay thy Cityes waſte.
Idumea had many Cityes, as Teman, Dedan, Boſra, Mareſa, Rhinocorura, Raphia, Gaza, Authedon, Aſcalon and Azotus, all which God threatens to lay waſte, Chap: 25.14. God ſaid, He would lay his vengeance upon Edom, and this was made good in the deſtruction of her Cityes and people.
And thou ſhalt be deſolate.
God would by his judgements cut off man and beaſt, Chap: 25.13. and ſo made it deſolate to purpoſe: when there are neither men nor Cattel in a Land, how deſolate is it?
And thou ſhalt know that I am the Lord.
When thy Cityes are laid waſte, when man and beaſt are cut off, then ſhalt thou know that I am againſt thee, and that I am the Lord Jehovah, who have done ſuch things.
Verſ. 5. Becauſe thou haſt had a perpetuall hatred.
The Hebrew is for that there is to thee an hatred or enmity of old. This is the firſt ſin mentioned, which provoked God to proceed ſo ſeverely againſt them, viz: their ancient hatred to the Iſraelites, Gen: 27.41. Eſau hated Jacob, and purpoſed in his heart to ſlay him, becauſe he had got the bleſſing. This hatred deſcended to the poſterity of Eſau, againſt the poſterity of Jacob, and began in the womb of Rebecca, when the children ſtrugled together, Gen: 25.22. The Edomites were ever enemies to the Iſraelites in their hearts, and vented it as they had occaſion. When the Babylonians took Jeruſalem, they cryed Raſe it, raſe it, even to the foundation thereof, Pſal. 137.7.
And haſt ſhed the bloud of the children of Iſrael, by the force of the ſword.
In the Hebrew its thus, and haſt poured out the children of Iſrael by the hand of the ſword. The Septuagint foreign, Thou haſt ſat down before the houſe of Iſrael by deceit, or thou haſt laid wait for the houſe of Iſrael, by the hand of the enemies ſword. The Tigurine tranſlation is Terruiſti eos gladio, thou haſt terrified them by the ſword. The Vulgar is concluſer is filios Iſrael in manus gladii, Thou haſt ſhut up the ſons of Iſrael into the hand of the ſword; thou ſtoppedſt their flight, and ſo cauſedſt them to fall by the enemies ſword. Junius, Feciſti ut diminuerentur Iſraelitae per gladium, By thy hatred thou effectedſt it, that the Iſraelites were diminiſhed by the ſword. Munſter differs ſomewhat from all theſe, ſaith he, Traxeris filios Iſrael ſuper gladium, Thou haſt forced the Iſraelites upon the ſword, thou camedſt out againſt them, and dravedſt them back when they thought to eſcape by thy borders. The word Nagar ſignifies to flow, to poure out, and in Hiphel to make to flow; the ſence is, Thou haſt ſlain the children of Iſrael, and haſt made their bloud to flow, or poured out their bloud. That in Obadiah gives light to this, verſ. 14. Thou ſhouldeſt not have ſtood in the croſſe way, to cut off thoſe of his that did eſcape, neither ſhouldeſt thou have delivered up thoſe of his that did remain in the day of diſtreſſe. When the Babylonians entred Jeruſalem ſome Jews got away, but the Edomites watched for them at a Croſſe way, and there cut them off, and others they delivered up to be cut off: By the hand of the ſword, that is, the power of it.
In the time of their calamity.
Here is the aggravation of their ſin, that they were cruel when they ſhould have been compaſſionate, Job 6.14. To him that is afflicted, pity ſhould be ſhewed. The Edomites being brethren ſhould have pityed the Iſraelites when they ſuffered ſuch hard things from the Babylonians; but they were without pity, Amos 1.11. Edom did purſue his brother with the ſword, and did caſt off all pity. He was ſo far from pitying, that he was cruel, even cruelty it ſelfe, he caſt off all pity, puts on nothing but cruelty; they fled to them for ſuccour, and they deſtroyed them.
In the time that their iniquity had an end.
Here is another aggravation. Iniquity may be taken for ſin or puniſhment; if it be taken for ſin, the ſenſe runs thus, That the Edomites ſhed their bloud, when their ſins were come to the height, and they put into a condition of ſinning ſo no more; now they ſhould have ſhewed them kindneſs, not have exaſperated them. If we take iniquity for puniſhment, the ſenſe is, In the time that they had their utmoſt puniſhment for their ſin, when God dealt moſt ſeverely with them, when City and Temple were burnt, laid levell with the ground, when Church and State were wholly ruin'd, even thou didſt then ſhed their bloud, and dealedſt cruelly with them.
Firſt, Obſerve
The Prophets were ordered by God to propheſie for, or againſt whom he pleaſed.
Son of man, ſet thy face againſt Mount Seir, and propheſie againſt it. In the Chapter before he had propheſied againſt the Shepherds of Iſrael, and for Gods Flock; which he did by divine appointment; and here he is appointed to propheſie againſt the Edomites, who were as Wolves to his Flock. The Prophets ſpake as they were moved by the Spirit, and unto whom they were directed by God.
Secondly, Obſerve
Thoſe that are enemies to Gods people, have God an enemy unto them.
The Idumeans were enemies to the Jews, and God declares himſelf to be an enemy unto them. Behold, O Mount Seir, I am againſt thee, and thou ſhalt feel the force of mine enmity, as thou haſt made my people feel the force of thy ſword; thou haſt ſtretched thy hand againſt them, and I will ſtretch out my hand againſt thee; thou haſt cut them off, and I will cut thee off; I will lay thy Cityes waſte, and make thee deſolate. The effects of Gods enmity are dreadful; woe to that Land, thoſe Cityes and People, whom he is againſt; ſee Ezek: 25. & Chap: 26. & Iſa: 66.14. its ſaid, The hand of the Lord ſhall be known toward his ſervants, and his indignation towards his enemies. God will put a difference between his people and his enemies, for the one he will put forth his power for their good, and for the other he will let out his indignation for their deſtruction.
Thirdly, Obſerve
God takes notice how the hearts of men ſtand towards his people, whether they love them, or hate them.
Eſau and his poſterity hated Jacob and his poſterity, and this the Lord noted; not only doth he obſerve what they do to his, but alſo what ſpirits they have towards his, Eſther 9.1. The Jews had rule over them that hated them. The Lord regarded the ſpirits of the Babylonians, how malicious they were towards the Jewes.
Fourthly, Obſerve
The nature of hatred is laſting and deſtructive.
Thou haſt had a perpetuall hatred, and haſt ſhed the bloud of the children of Iſrael. This hatred had laſted above 1200 years, it was an hatred of Ages, it ran through Generation after Generation, and laſted from Eſau's dayes, to the Babyloniſh captivity; and notwithſtanding it was ſo old, yet it had ſo much ſpirit and life in it, as to ſhed the bloud of Iſraelites. Hatred is implacable, and ſeeks the utter extirpation of what it hates: Cain hated Abel, and ſlew him; the Jews hated Chriſt, and they were reſtleſs till they had cut him off from the Land of the living. David tells you, Pſal: 25.19. what is the true nature of hatred, ſaith he, They hate me with cruell hatred; not that any hatred is gentle (For the mercies of the wicked are cruell, Pro: 12.10.) but all hatred is cruell and bloudy; it would tear the party hated in pieces, and ſhred him as hearbs for the pot.
Fifthly, Obſerve
God is much incenſed againſt them who deal harſhly with his people, being in a ſuffering condition.
Theſe Edomites were bitter and bloudy to the Iſraelites when they were in great affliction, deprived of all their outward comforts, and fled for their lives; they being Cognati faederati & vicini, ſhould upon thoſe accounts have had pity on them, or if not on thoſe reſpects, yet for that they were men, and what befalls one condition of men, may befall another; but they ſhewed them no mercy, they ſhed their bloud in the day of their calamity, and therefore God was wroth, laid waſte their Cityes, and ſhed their bloud, Obad: 10. For thy violence againſt thy brother Jacob, ſhame ſhall cover thee, and thou ſhalt be cut off for ever. Thus God made good what he gave out by the mouth of Solomon, Pro: 17.5. He that is glad at calamity, ſhall not be unpuniſhed.
Verſes 6, 7, 8, 9.
Therefore, as I live, ſaith the Lord God, I will prepare thee unto bloud, and bloud ſhall purſue thee: ſith thou haſt not hated bloud, even bloud ſhall purſue thee.
Thus will I make Mount Seir moſt deſolate, and cut off from it him that paſſeth out, and him that returneth.
And I will fill his mountains with his ſlain men: in thy hills, and in thy valleyes, and in all thy rivers ſhall they fall that are ſlain with the ſword.
I will make thee perpetuall deſolations, and thy Cityes ſhall not return, and ye ſhall know that I am the Lord.
IN theſe verſes Gods proceeding againſt the Edomites, is more particularly laid down.
1. Here is the deſtruction of themſelves, verſ. 6. & 8.
2. The deſolation and miſery of their Countrey, verſ. 7. & 9.
3. The confirmation of both theſe by an oath, verſ. 6.
Verſ. 6. Therefore as I live, ſaith the Lord God.
Of this divine oath hath oft been ſpoken; its uſed ſometimes to confirm promiſes, as Iſa: 49.18, 19. but moſt frequently to confirm threatnings, which are hardly believed. Seeing thou haſt been unbrotherlike, unnatural to the Jews, in ſhedding of their bloud, Therefore as I live, as ſure as I am the living God, I will prepare thee to bloud; thou thinkeſt thy ſelf ſecure, and that no miſchief ſhall come upon thee; but let not me be the living God, if you eſcape ſo.
I will prepare thee unto bloud.
The Hebrew is, Becauſe I will make thee unto bloud, that is, I will fit thee, prepare thee unto bloud, I will order things ſo, that thy bloud ſhall be ſhed; Efficiam ut gladio cadas, Thou ſhalt be cut off by the ſword.
And bloud ſhall purſue thee.
Gods oath we may refer to theſe words, and read the verſe thus, As I live, ſaith the Lord God, becauſe I will prepare thee unto bloud, even bloud ſhall purſue thee. By bloud here we may underſtand either the bloud of the Jews which they had ſhed, and cryed for vengeance like the bloud of Abel; or by bloud may be meant bloudy men; thoſe are thine enemies, they ſhall purſue thee, and ſhed thy bloud without pity.
Sith thou haſt not hated bloud.
The Hebrew is, im lo dam ſanetha, ſi non ſanguinem odio habueris, ſo Montanus. Some make theſe words im lo to carry the form of an oath, thus, If thou doſt not ſuffer for thy hatred of thy brethren, let me not be the true God. Several wayes men render theſe words; but Piſcators, the French, and our tranſlation are moſt approveable, Becauſe, or Sith thou haſt not hated bloud, or If thou hateſt not bloud. The Edomites did not hate ſhedding of bloud, but were glad of that opportunity they had to cut off the Jews, that ſo they might ingratiate themſelves with the Babylonians.
Verſ. 7. Thus will I make Mount Seir moſt deſolate.
Mount Seir is put for the Land of Idumea, which was a pleaſant and fruitfull Land; but this would God make deſolation, even deſolation, that is, moſt deſolate, it ſhould be void of inhabitants.
And cut off from it him that paſſeth out, and him that returneth.
God would do by Idumea, as men do by a Wood, cut down the great Trees, and the leſſer, even every Tree, and every Buſh: ſo not only the great Ones in Idumea, but the meaner ſort, ſuch as travelled from place to place to get a living, thoſe that carried out commodities, and thoſe that brought them in, they ſhould all be cut off, there ſhould be none left to tread in her paths.
Verſ. 8. And I will fill his Mountains with his ſlain men.
Idumea had many mountains, which formerly were fill'd with ſheep and oxen, but now they ſhould be fill'd with the carkaſſes of ſlain men, which ſhews the greatneſſe of the ſlaughter that ſhould be made of the Idumeans: Such a generall deſtruction of them there ſhould be, as that in all places the dead ſhould lye in the hills, in the valleys, and in the rivers; they fled to thoſe places to ſecure themſelves from the Chaldaean Army, and there they ſlew them, and made them meat for the Fowles of Heaven, and Fiſh in the waters.
Verſ. 9. I will make thee perpetual deſolations.
There is another Scripture ſpeaking thus much, that Edom ſhould not only be deſolate, but deſolate for ever, as Jerem: 49.17, 18. it ſhould be made like Sodom and Gomorrah, none ſhould abide or dwell there; Sodom and Gomorrah were never built again, but the Cityes of Edom were, as appears by Mal: 1.4. Jer: 27.7. All Nations ſhall ſerve Nebuchadnezzar and his ſon, and his ſons ſon, untill the very time of his Land come, and then many Nations and great Kings ſhall ſerve themſelves of him. Edom was afterwards poſſeſſed again, and the Edomites ſo ſtrong and malicious that they beſieged the Iſraelites, 1 Maccabes 5.3. By perpetual therefore we muſt not underſtand Eternall, that which had no end, but that which was for a long time, ſo the word Olam doth uſually ſignifie, and its rendred by ſome ſeculum, I will make thee deſolationes ſeculi, the deſolations of an age, thirty, an hundred, or a thouſand years, for a long ſeaſon thou ſhalt be deſolate, without Cityes and inhabitants.
And thy Cityes ſhall not return.
Not till after a long time, and then they ſhall not return unto that glory, ſtrength, and greatneſs which formerly they were in. After Cityes and Countreys are once waſted, they attain not to their former condition oft in many Generations.
Firſt, Obſerve
Bloudy men frequently have bloudy ends.
Idumea was cruel and bloudy againſt the Iſraelites, there God prepared her for bloud, and ſaid, Bloud ſhall purſue thee, ſith thou haſt not hated bloud: bloud calls for bloud. The Babylonians were bloudy and cruell to the Jews, and hear what the Lord ſaith, Jer: 51.36. I will plead thy cauſe, and take vengeance for thee, & verſ. 40. I will bring them down like Lambs to the ſlaughter, like Rams with He-goats. God would deal with them as Butchers do with ſuch creatures, they take away their lives and ſhed their bloud, Hoſea 1.4. I will avenge the bloud of Jezreel upon the houſe of Jehu. He cauſed the ſeventy ſons of Ahab to be beheaded by the Rulers of Jezreel, 2 Kings 10.1.7. and this bloud did God avenge upon his houſe, 2 Sam: 21. 1. Sauls houſe was bloudy, he ſlew the Gibeonites, and ſeven ſons of his were put to death for it, verſ: 6. & 9. ſo God purſued bloud with bloud. In like manner was Joab dealt withall, he ſhed innocent bloud, and his bloud was ſhed at the horns of the Altar, 1 Kings 2.29.31.
Secondly, Obſerve
When God doth viſit wicked ones for ſhedding of bloud, he doth it fully and throughly.
God would make Mount Seir without inhabitant; thoſe that went out, and thoſe that came in ſhould be cut off. Such a ſlaughter would he make amongſt them, as that the Mountains, Hills, Valleys, and Rivers, ſhould be fill'd with the ſlain bodies. Iſaiah ſpeaking of Gods viſiting the Edomites, Chap: 34.6, 7. ſaith, The ſword of the Lord is fill'd with bloud, it is made fat with fatneſſe, and with the bloud of Lambs and Goats, with the fat of the Kidneys of Rams: for the Lord hath a ſacrifice in Bozrah, and a great ſlaughter in the Land of Idumea: And the Ʋnicorns ſhall come down with them, and the Bullocks with the Bulls, and their Land ſhall be ſoaked with bloud, and their duſt made fat with fatneſſe. Great and ſmall, rich and poor, noble and ignoble ſhould be cut off.
Thirdly, Obſerve
That according to the time of mens ſinning, God doth lengthen out his judgements.
Edom had perpetual hatred, and God ſaith, I will make thee perpetual deſolations. Edoms anger did tear perpetually, Amos 1.11. and Gods judgements upon Edom had a perpetuity, Obadiah 10. ſhe was cut off for ever. Thoſe that continue long in a courſe of ſinning, God cauſes ſometimes to lye long under ſevere judgements; the Jews were ſeaventy years in captivity, they had lived long in idolatry.
Verſ. 10. Becauſe thou haſt ſaid, Theſe two Nations, and theſe two Countreys ſhall be mine, and we will poſſeſſe it, whereas the Lord was there.
The Idumeans had a fruitful Land of their own, that ſatisfied them not; covetouſneſſe and deſire of rule poſſeſſed them, they thought and ſaid, the whole Land of Judaea ſhould become theirs: The Babylonians would root the Jews wholly out, leave the Land, and ſo it would fall to their lot and poſſeſſion.
Theſe two Nations, and theſe two Countreys.
When God brought the Jews out of Egypt into Canaan, they were one Nation, and it one Land, and ſo continued till the rent made by Jeroboam, 1 Kings. 12. Then ten Tribes falling off from Rehoboam, conſtituted a new Kingdome, and ſo the people and Land were divided into two Nations, and two Countreys; the one ſort were called Ephraim, the houſe of Iſrael, Samaritans, and their Countrey Samaria; the other ſort were called Jews, the houſe of David, and their Countrey Judaea.
Shall be mine, and we will poſſeſſe it.
Judaea and Samaria, ſaith Edom, ſhall be mine, and we Edomites will poſſeſſe it, and make it one Land again as it was at firſt; none have ſo much right to it as we, who are from the ſame ſtock, Iſaac, and from the elder brother Eſau, whereas they were from Jacob; and ſeeing the Babylonians are come to cut them off, we will joyn with them to ſecure our ſelves, and recover our right. When the Temple and City were deſtroyed, the Jews carried into captivity, and the Land made deſolate, the neighbouring Nations gaped for, and got what they could of their Countrey, Jer: 49.1. Concerning the Ammonites, thus ſaith the Lord, Hath Iſrael no ſons? hath he no heir? why then doth their King inherit Gad, and his people dwell in his Cityes? Ammonites, Edomites, and others ſaid, Come, let us cut them off from being a Nation, and let us take to our ſelves the houſes of God in poſſeſſion, Pſal. 83.4, 12.
Whereas the Lord was there.
The words may be read thus, Though the Lord be there; and ſo they ſet out the arrogancy and blaſphemy of the Edomites, who ſaid, They would poſſeſſe the Land though the Lord was there; he would not hinder them from coming in, ſitting down, and continuing in it or the word there may relate to the Edomites, the Lord was there amongſt them, when they ſaid, Theſe two Nations, and theſe two Countreys ſhall be mine, and we will poſſeſſe it. He heard theſe words, and was diſpleaſed at them, coming from pride and bitterneſs of ſpirit. Or Thirdly, the words may be taken as we read them, and afford this ſenſe, The Edomites have preſumed much, promiſed great matters to themſelves, to have the whole Land of Canaan in poſſeſſion, whereas the Lord was there, and had that Land under his patronage, reſerving it for Temple-worſhip again, as it had had it formerly. That Land was Domicilium Dei; The Habitation of God, who would not ſuffer the bloudy Edomites whatever thoughts they had, or attempts they ſhould make to inhabit that Land, and defile his holy Mountain with their idolatrous ſacrifices; though he did greatly afflict the Land, yet he did not wholly deſert it.
Firſt, Obſerve
Wicked men, the enemies of Sion, do think and deſign to raiſe themſelves by the ruins and ſpoyls thereof.
Edom ſaid, Theſe two Nations, and theſe two Countryes ſhall be mine. Whatever is left of the Jews I will have, if there be nothing but the very Land, I will take that for a poſſeſſion, ſo ſhall I enrich my ſelf, inlarge my borders, and become great. Such thoughts and hopes were once in Tyrus, ſhe looked to be made by the ſufferings of Jeruſalem, Ezek: 26.2. Tyrus ſaid againſt Jeruſalem, ſhe is broken that was the Gates of the people; ſhe is turned unto me, I ſhall be repleniſhed, now ſhe is laid waſte. Tyrus expected that Jeruſalem being ruined, all the trading ſhould come to her, that the great concourſe of people Jeruſalem had, ſhould enter her Gates, and tread her Streets. Obadiah tells us, that the Edomites laid hands on the Jewiſh ſubſtance, in the day of their calamity, verſ. 13. They coveted their wealth, thirſted after their Land, and ſought to advance themſelves by their ruins.
Secondly, Obſerve
The deſires, hopes, and expectations of the wicked come to naught.
The Edomites coveted Canaan, hoped and waited for it, but the Lord was there, and diſappointed them; they were ſhortly after the deſtruction of Jeruſalem deſtroyed by the Babylonians, Jer: 27.3, 6. God had given them into Nebuchadnezzars hand. David tells you, Pſal. 112.10. That the deſire of the wicked ſhall periſh; and Solomon ſaith, Prov: 10.28. That the expectation of the wicked ſhall periſh; they deſire and expect the fulfilling of their deſires, but themſelves, their deſires, and expectations come to naught; in Prov: 11.23. Solomon hath a ſtrange expreſſion, its this, The expectation of the wicked is wrath; Do men look for wrath? No, but the event of their expectation is ſuch, they meet with the wrath of God; theſe Edomites looked for the Land of the Jews, and loſt their own.
Thirdly, Obſerve
The Lord keeps and diſpoſes of Lands as he pleaſes.
He was in Canaan, The Lord was there; he was patron of it, he kept it out of the Edomites hands, he reſerved it for his people again: Hence Obadiah ver: 17. ſaith, The houſe of Jacob ſhall poſſeſſe their poſſeſſions. They ſhall come again and inhabit their Countrey which God reſerved for them, Jer. 49.1, 2. When the ten Tribes were carryed away, the Ammonites who dwelt neer the Tribe of Gad intruded into it, and the Cityes of it; but ſee what God ſaith in verſ. 2. Behold, the dayes come, ſaith the Lord, that I will cauſe an Alarm of war to be heard in Rabbah of the Ammonites, and it ſhall be a deſolate heap, and her Daughters (that is, leſſer Towns) ſhall be burnt with fire; then ſhall Iſrael be heir unto them that were his heirs. Iſrael ſhall return out of captivity, and poſſeſs his own Land and the Ammonites alſo, which for a ſeaſon got part of his.
Fourthly, Obſerve
Whatever the fate of a Land is, whatever calamities it lyes under, yet the Lord is not far from it, he is in it.
Judaea was laid waſte, the Temple and Cityes in it ruined, man and beaſt cut off, enemies on all ſides ſeeking to get it in whole or in part; and notwithſtanding it was in ſuch a caſe, in ſuch danger, The Lord was there. God is ſaid to dwell in darkneſſe, Pſ. 18.11. He made darkneſſe his ſecret place. Here was a Land of darkneſſe, and God hid himſelf in it, he was there though the Edomites ſaw him not. When Babylonians lay waſte Sion, drive out the inhabitants thereof, yet they cannot drive out God; he is in Sion, and will abide in Sion. The Bear out of the wood, not long ſince was waſting, and the wild beaſt of the field devouring, they drove many out of our Sion, but they could not drive God out; he was here when the face of all things was lamentable.
Verſ. 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 my ſelf known amongſt them, when I have judged thee.
In this and the two next verſes, you have a further diſcovery of Mount Seirs ſins, and how God would deal with the inhabitants thereof, and all confirmed by oath.
I will even do according to thine anger.
Thou haſt been angry with my people, yea angry unto death, and I will do accordingly; not that God would be angry, but he would puniſh them ſeverely for their anger. Anger is not a boyling of the bloud and ſpirits about the heart, as ſome have made it, for that is rather an effect then the nature of it. Ira eſt appetitio reddendi malum ei qui malum retulit; Its an inordinate deſire of returning evill to him, whom we conceive hath wronged us.
And according to thine envy.
The Edomites envyed the Jews who proſpered into a Kingdom, and grew renowned, Ezek: 16.13, 14. The nature of envy is to grieve at the good of another man, and to think it an evill to our ſelves, that we are exceeded by others in any thing;Invidia eſt triſtitia de bono alieno, aeſtimato ut malo proprio quatenus per bonum alienum apprehendimus nos ab altero ſuperci. an envious man is afflicted, that any is equall to him, or above him.
Which thou haſt uſed out of thy hatred againſt them.
Hatred is an enmity of the appetite to things or perſons, apprehended contrary to its good and contentment. The Edomites looked at the Jews as enemies, as contrary to their good and content, and ſo hated them. There is a twofold hatred, or rather two degrees of hatred; the firſt is averſion, which only flies from what is hated; we hate Toads, Serpents, and ſuch venomous creatures, and flye from them; the ſecond is perſecution, which purſues the thing hated to deſtruction; the one reſpects the evill ſimply, the other the thing or perſon in which the evill is apprehended to be; with this laſt kind or degree of hatred were the Edomites infected, and ſo envying them ſought their ruine.
And I will make my ſelf known amongſt them when I have judged thee.
I will execute judgement upon thee, deliver thee and thy wealth into the hands of thine enemies, and my ſervants ſhall behold my glory in puniſhing thee, and my mercy in delivering them; my people ſhall know what a God I am, when I have viſited you for your hatred, envy, and wrath againſt them, they ſhall find me a God exerciſing mercy, as you have found me a God executing judgements; as I have made my ſelf known to you in my power and juſtice, ſo I will make my ſelf known to them in mercy and loving kindneſs.
Firſt, Obſerve
One ſinful affection ſets others on work.
The Edomites hatred ſet their anger & envy on work. They uſed theſe out of their hatred of the Jews, they hated them, and that hatred ſtir'd up their anger to do them harm, and their envy to perſecute them unto death. The Apoſtle ſaith of love, 1 Cor. 13.4, 5. It envies not, it is not eaſily provoked, it thinks no evill: But hatred envies, is eaſily provoked, and thinks nothing but evill, its a root of bitterneſs, and brings forth bitter fruit, it makes uſe of other affections to accompliſh its ends. Jealouſie kindles anger, and caſts forth hatred; fear ſets grief and deſpair on work. The affections are ſeated ſo near one another in the heart, that if one move ſinfully, the reſt are ready to ſtir and accompany the ſame. Let us look well to our affections, for they are dangerous things, Solomon knew it, and therefore (Prov: 4.23.) counſels us to keep our hearts with all diligence.
Secondly, Obſerve
God will deal with men not only according to their evill actions, but according to their evill affections alſo.
I will even do according to thine anger, and according to thine envy. Men are convinced they muſt be reſponſive for evill actions, but not ſo for evill affections: The Lord puts it out of doubt here, and ſwears to it, As I live ſaith the Lord God, I will even do according to thine anger, &c. Mat: 5.22. He that is angry with his brother without a cauſe ſhall be in danger of judgment; Rev: 21.8. The fearfull ſhall have their part in the Lake which burneth with fire and brimſtone. Edoms rejoycing is mentioned Obad: 12. among the ſins cauſed God to cut her off; John 3.19. This is the condemnation, that light is come into the world, and men love darkneſſe. God will deal with men for their ſinful fear, ſinful joy, and ſinful love, for ſinfull affections, as well as ſinfull actions. Hence are we counſelled to put away all bitterneſſe, wrath and anger, Epheſ. 4.31. To mortifie inordinate affection, Coloſſ: 3.5.
Thirdly, Obſerve
After the inſulting enemies of Sion are puniſhed, God will ſhew kindneſſe unto Sion, ſhe ſhall have expreſſions of his love.
I will make my ſelfe known amongſt them, that is thoſe of Sion; after I have judged thee, that is, the Edomites: they inſulted over the Jews, and added affliction to affliction, which the Lord viſited them for, and then comforted his afflicted people. The Babylonians were bitter enemies to the Jews, they inſulted over them, and ſaid, Sing us one of the ſongs of Sion, Pſal: 137.3. for which you may ſee how God would deal with them, Iſa: 13. The Medes ſhould deſtroy them, and that without pitty; and what then? Chap: 14.12, 3. The Lord will have mercy on Jacob, and will yet chuſe Iſrael, and ſet them in their own Land; they ſhall rule over their oppreſſors, and have reſt from their ſorrows. After Sennacheribs Army was deſtroyed by the Angel of the Lord, which inſulted over the Jews, and ſpake blaſphemous things againſt God and Hezekiah, did not God expreſs love to Hezekiah, and in him to all the Jews, in granting him fifteen years more unto his dayes? Iſa: 37. & 38. When God had judged the Egyptians, he brought forth the Jews, ſeated them in Canaan, and ſhewed them not a little kindneſſe there, Acts 7.7.
Verſes 12, 13.
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.
Thus with your mouth ye have boaſted againſt me, and have multiplied your words againſt me: I have heard them.
THeir blaſphemies againſt God and Iſrael are here ſet down, and the notice God took of them.
Verſ. 12. Thou ſhalt know that I am the Lord, and that I have heard all thy blaſphemies.
The Hebrew is thus, Thou ſhalt know that I the Lord have heard all thy blaſphemies. The Edomites ſpake freely againſt the Jews, thinking God had caſt them off, and cared not for them; but when he ſhould judge and puniſh them, then they ſhould be convinced that he had heard their blaſphemies. The word for blaſphemy is Neatzah, from Naatz to deſpiſe, contemptuouſly to provoke. Kirker ſaith, its to provoke contumeliis convitiis & verbis maledicis, with reproachful and curſed ſpeeches; Junius hath it, omnes irritationes tuas, all thy provocations; the Septuagint, French, and others have it blaſphemies.
Which thou haſt ſpoken againſt the mountains of Iſrael.
By mountains of Iſrael, the Land and people of Iſrael are intended: that Land was full of mountains, and among others there was the mountain of the Lord, Pſal. 24.3. and they ſpake againſt that mountain with the reſt.
Saying, they are laid deſolate.
Are theſe words ſo evill as that they ſhould be judged blaſphemy? its not to be doubted but they ſaid more, though it be not here expreſſed, Obad: verſ. 12. Edom ſpake proudly in the day of Jeruſalems diſtreſſe: She inſulted and gloryed in the ſufferings and deſolations of the people and Land: Where is your Temple and City, ſaid they, that ſtood on Mount Sion? where are the Cattel that fed upon the Mountains, and were for ſacrifices? They are laid deſolate; now where will you have ſacrifices? and whither will ye go to ſacrifice? Thus they ſpake blaſphemouſly.
They are given us to conſume.
The Jews are now deſtroyed and gone into captivity, they ſhall never return to take poſſeſſion of theſe mountains again, they are now given to us to be a prey; but who gave them they declare not; God did not give them unto the Edomites, and no other could, for the Land was the Lords; they took the Mountains of Iſrael, their covetous hearts would have them, verſ. 10. and what would they do with them? Conſume them, ſaith our Tranſlation; but the Hebrew is Leaclah, ad commedendum, to eat, that is, to bring them under our power, and to make uſe of for our good.
Verſ. 13. Thus with your mouth ye have boaſted againſt me.
Ye have magnified againſt me, ſaith the Hebrew; you have ſpoken great words, your mouth hath been wide open againſt me, and hath lift you up above me, or againſt me: Obad: 12. is thus, Thou hast magnified thy mouth, which is rendred, Thou haſt ſpoken proudly: Qui impudenter obloquuntur alteri, & ſubſannant illum jactando ſeipſos dicuntur magnificare os ſuum; Jer: 48.26. Moab magnified againſt the Lord, that is, magnified his mouth againſt him by ſpeaking arrogant words; Ezek: 25.8. Moab ſaid, Behold the houſe of Judah is like unto all the Heathen. When men ſpeak proudly, inſolently againſt God or his people, they do magnifie with their mouths, or magnifie their mouths.
And have multiplyed their words againſt me.
They ſpake much more then is expreſſed, They multiply words; The Hebrew word for multiply here is foreign Athar, which ſignifies Verba fundere magna copia & verba fortia, as in prayer; theſe Edomites did multiply words, words againſt the Lord, and their words were ſtout againſt him.
I have heard them.
Though you thought me ſhut up in the Heavens, that I could not hear at ſo great a diſtance, or that I minded not the affairs of the world, eſpecially what words one Nation ſpeaks againſt another, yet ſaith God, I have heard them.
Firſt, Obſerve
The Lord takes notice of all the bitter reproachfull, and provoking ſpeeches which wicked ones do utter againſt the Church and People of God.
I have heard all thy blaſphemies which thou haſt ſpoken againſt the Mountains of Iſrael. Whether Edom ſecretly muttered out, or openly vented her blaſphemies, The Lord heard them. Ammon ſaid Aha, againſt Gods Sanctuary, when it was profaned, and againſt the Land of Iſrael, when it was deſolate, and againſt the houſe of Judah when they went into captivity, Ezek: 25.3. And Moab ſaid, the houſe of Judah is like unto all the Heathen. When they ſaid ſo, was the Lord deaf? Zeph: 2.8. I have heard the reproach of Moab, and the revilings of the children of Ammon, whereby they have reproached my people, and magnified themſelves againſt their border. The Lord heard and remembred what they ſaid, and made it known to all Ages: ſo did he hear what Tyrus the Sea-City ſaid inſultingly againſt Jeruſalem, Ezek: 26.2. He took notice of the Letter that Rehum the Chancellor, and Shimſhai the Scribe, and the reſt of their companions wrought againſt Jeruſalem, Ezra 4.8. There is nothing ſaid or thought againſt the people of God, but he is privy to it, Lament: 3.61. ſaith Jeremy, Thou haſt heard their reproach, O Lord, and all their imaginations againſt me. God heard not only what their wicked tongues ſpake, but alſo what their vile hearts imagined, yea all that they imagined; he hears imaginations.
Secondly, Obſerve
God will convince and make blaſphemers know that he heard their blaſphemies.
And thou ſhalt know that I the Lord have heard all thy blaſphemies. Men blaſpheme Heaven and Earth, they ſpeak proudly againſt God, Chriſt, Scriptures, Ordinances, and flatter themſelves, that they ſhall never more hear of their blaſphemies, they think God minds them not; but God hath times to make ſuch black mouth'd wretches to know that he heard them, even all of them: when God viſited Edom with the ſword, then they ſhould know it; when death comes, or judgement after death, then ſhall they know what they have ſaid. If men muſt give account of every idle word they ſpeak, Matth: 12.36. much more of reviling and blaſphemous words.
Thirdly, Obſerve
The revilings and blaſphemies uttered againſt the people of God, God accounts as ſpoken againſt himſelf.
The Edomites ſpake againſt the Jews, and the mountains of Iſrael, but thus ſaith the Lord, With your mouth ye have boaſted againſt me, and have multiplyed your words againſt me. Its my ſelf you reproach and ſpeak againſt, when you deal ſo by my people. What Moab ſaid againſt the houſe of Judah, Ezek: 25.8. God ſaith was againſt himſelf, Jerem. 48.26, 42. Moab hath magnified himſelf againſt the Lord. When the wicked ſpake againſt Gods ſervants, truth and Sanctuary, David ſaith they reproached God, Pſal. 74.22. Ariſe, O God, plead thine own cauſe, remember how the fooliſh man reproacheth thee daily: it was God they reproached. As wicked men act againſt God when they act againſt his people (2 Chro: 14.11. Numb. 16.3. with Numb: 27.3.) ſo they ſpeak againſt God, when they ſpeak againſt his people; all the bitter reviling, and provoking ſpeeches they utter againſt them, God hears, reckons as vented againſt himſelfe, and will recompence into the boſomes of his enemies.
Verſes 14, 15.
Thus ſaith the Lord God, When the whole earth rejoyceth, I will make thee deſolate.
As thou didſt rejoyce 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.
IN this Concluſion of the Chapter, the Lord further declares his mind concerning Idumea, and tells her ſhe ſhall ſuffer when all others ſhall rejoyce; and why? becauſe ſhe rejoyced at the ſufferings of the houſe of Iſrael.
Verſ. 14. When the whole earth rejoyceth.
If we refer the word earth to the Land of Judaea, the ſenſe may be this, When I ſhall make that whole Land rejoyce; or if we underſtand by earth, the other parts of the world, the meaning is, When I ſhall bring my people out of captivity, and cauſe the whole earth to rejoyce thereat, then will I make thee deſolate: but Scriptures do hint it to us, that Edom was made deſolate before the return of the Jewes from Babylon: Jerem: 25. & 27. Chap. tells us that Edom was given to Nebuchadnezzar, and was to drink the Cup of Gods wrath like other Nations; and ſundry Expoſiters agree in this, That ſhortly after the deſtruction of Jeruſalem, Edom was laid deſolate. Some other interpretation therefore of the words, is to be looked out; we may refer earth to Idumea, and then the ſenſe will be this, As the whole Land of Idumea hath rejoyced at the deſolation of the Iſraelites, ſo will I make it wholly deſolate. The Hebrew favours this interpretation, for it is thus, As the whole Earth or Land hath rejoyced in deſolation, I will do unto thee. Piſcator goeth this way, and ſaith, Sicut laetatur tota iſta terra, ſeil: Edomaea, As all this Land, namely Idumea hath rejoyced in deſolation, ſo will I do unto thee O Idumea.
Verſ. 15. As thou didſt rejoyce at the inheritance of the houſe of Iſrael, becauſe it was deſolate.
The Edomites when they ſaw the Temple burnt, Jeruſalem made even with the ground, and all the Land turned into a wilderneſs, they rejoyced at it, Obadiah 12. They of Edom rejoyced over the children of Judah, in the day of their deſtruction: when they ſaw men and beaſts cut off, the Godly Cityes ruin'd, and the pleaſant Land laid waſte, they laughed at it, and ſaid Aha, ſo would we have it.
The inheritance of the houſe of Iſrael.
This inheritance was the Land of Canaan, which God gave to Abraham, Gen: 15.7. and to his ſeed, Exod: 32.13. To Jacob and Iſrael did God give Canaan the lot of their inheritance, Pſal. 105.11. And this Land was the Lords inheritance, Exod. 15.17. He dwelt in it, and own'd it for his Land; and when the wicked invaded it, the Pſalmiſt ſaid, O God, the Heathen are come into thine inheritance, Pſal. 79.1. and verſ. 10. of this Chapter, its ſaid The Lord was there; It was both the Lords, and his peoples inheritance, and when it was made deſolate the Edomites were glad thereof.
So will I do unto thee.
Thou haſt rejoyced at the calamities of others, and others ſhall rejoyce at thy calamities; thou didſt inſult & ſpeak proudly when the inheritance of the houſe of Iſrael was laid waſte, and thou ſhalt meet with ſuch dealings when thine inheritance ſhall be laid waſte; thy Cityes ſhall be deſtroyed, man and beaſt ſhall be cut off, and the Nations ſhall be glad of it.
Thou ſhalt be deſolate O Mount Seir, and all Idumea, even all of it.
When ſad judgements are upon Lands, ſome parts are ſpared, as Strong Holds, great Cityes, Port Towns, and the like, but ſo ſeverely ſhould the enemy deal with Mount Seir, and Idumea; that nothing ſhould be left, all even all ſhould be utterly ruin'd and made deſolate.
Firſt, Obſerve
The generality of people are apt to go the wrong way, to rejoyce at the evill of Gods people.
All Idumea rejoyced. The whole earth, the people of it from one end to another were glad of the ſad things befell the Jewes; not ſome great Ones, not one corner of the Land, but all the Edomites throughout the Land. Thus did the Ammonites alſo, they generally concur'd in the ſame ſin, Ezek: 25.3. They cryed, Aha, againſt the Sanctuary, the Land of Iſrael, and houſe of Judah, when they were profaned and laid waſte. This was the practice of the Tyrians, they all with one conſent rejoyced at the ſufferings of Jeruſalem, Ezek: 26.2. When the two Witneſſes were ſlain, the inhabitants of the earth rejoyced over them, made merry, & ſent gifts one to another, Rev: 11.10. The greateſt part of men are diſaffected towards the people of God, and when evill befalls them, they are glad thereof.
Secondly, Obſerve
Men thirſting after what is others, do loſe what is their own.
The Edomites ſaid, Theſe two Nations, and theſe two Countreys ſhall be mine, and we will poſſeſſe it, verſ. 10. and not long after they loſt their own Countrey, it was made deſolate. Achan was not content with what he had, his heart was upon the Babyloniſh garment, the two hundred ſhekels of ſilver, and the wedge of gold of fifty ſhekels weight, and by ſo doing he loſt both eſtate and life, Joſh. 7. Pharoah-Necho was ambitious, he ſought to inlarge himſelfe, Jerem: 46.2. but his Army was beaten, and afterwards he loſt his Countrey, Ezek: 30. Many Princes coveting and attempting to inlarge their borders by getting from others, have loſt themſelves and what they had. The Dog catching at the ſhadow, loſt what he had in his mouth; many waſte and loſe their eſtates at Law, while they ſeek to get that which is other mens.
Thirdly, Obſerve
The Lord in due time repayes the ſame, or like things to wicked ones.
Edom rejoyced when the inheritance of the houſe of Iſrael was laid waſte, and God would lay Edom waſte, make her deſolate, and others ſhould rejoyce at her; So will I do unto thee, thou ſhalt be deſolate, and meet with thoſe that ſhall laugh at thy calamity. In Obadiah's propheſie, where the carriage of Edom towards the houſe of Jacob is fully ſet out, the Lord ſaith plainly, As thou hast done, it ſhall be done unto thee. Nebuchadnezzar he ſpoyled many Nations, and had his pleaſure on them, and in due time he was ſpoyled by the Nations, Jerem: 27.7. And all Nations ſhall ſerve him and his ſon, and his ſons ſon, untill the very time of his Land come, and then many Nations and great Kings ſhall ſerve themſelves of him. Then they ſhould do to him as he had done to them, Jer. 50.15. Adonibezeck had his Thumbs and Toes cut off, as he had ſerved others, Judg. 1.7. Many in our dayes have met with that meaſure they meaſured unto others, Prov: 26.27. Whoſo diggeth a pit, ſhall fall therein, and he that rolleth a ſtone, it will return upon him. He that intends or doth miſchief to others, that miſchief will fall upon himſelf, Pſal. 9.15. The Heathen are ſunk down in the pit that they made; in the net which they hid, is their own foot taken. Here is Lex talionis, Vide Quiſtorpius in Jer: 50.15.the juſt judgement of God upon evill-doers; all the enemies of Sion God will meet with in due time, and return the ſame or like things into their boſoms.
Fourthly, Obſerve
It is Nations and Peoples own ſins, that brings deſolation upon them.
Edoms rejoycing at Jeruſalems calamities, her anger, envy, and hatred, her boaſting and blaſphemies cauſed God to lay her waſte, and utterly waſte, O Mount Seir, thou ſhalt be deſolate, and all Idumea, even all of it. Had not theſe ſins preceded, that dreadful judgement had not followed; it was wickedneſſe brought in the flood upon the whole world, and its wickedneſs brings deſolating judgements upon any part of it: Who gave Jacob for a ſpoil, and Iſrael to the robbers? did not the Lord, he againſt whom we have ſinned: for they would not walk in his wayes, neither were they obedient unto his Law, therefore he hath poured upon him the fury of his anger, and the ſtrength of battel. It was Jacobs and Iſraels ſin that expoſed them to ſpoylers and ſpoiling, Iſa: 42.24, 25. God was not forward to this work, but would have had them prevented it, Iſa. 48.18, 19. O that thou hadſt hearkned to my Commandements; then had thy peace been as a river, and thy righteouſneſſe as the waves of the Sea thy ſeed alſo had been as the ſand, and the off-ſpring of thy bowels, like the gravel thereof: his name ſhould not have been cut off, nor deſtroyed from before me.
Fifthly, Obſerve
Gods great deſign in puniſhing the enemies of his people, and of ſhewing kindneſs unto them, is to make known himſelf experimentally unto them.
When the wicked feel the weight of his power, ſtrength of his wrath, ſeverity of his juſtice, they will acknowledge God, and God to be another kind of God then they imagined; when he ſhall render to them the ſame or like things to what they have done, they will be convinced of the equity of his wayes; ſo when Gods people taſte of his loving kindneſſes, partake of choice deliverances, and find the ſweetneſs of his diſpenſations towards them, then they ſay, Among the gods there is none like unto thee, O Lord, neither are there any works like unto thy works, Pſal. 86.8.