Ezekiel 35:10
Because you have said, These two nations and these two countries shall be mine, and we will possess it; whereas the LORD was there:
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EXPOSITORY (ENGLISH BIBLE)
(10) These two countries shall be mine.—In Ezekiel 35:3-9 the sin charged upon Edom is its hatred of Israel; in Ezekiel 35:10-15, its desire to possess itself of Israel’s inheritance. The two nations and countries are, of course, the two kingdoms of Israel and Judah.

Whereas the Lord was there.—This fact brings out the real sin. Edom desired Israel’s possessions, not as it might have desired those of other nations, but knowing that this was the peculiar inheritance given by God to His people, and which it thought ought to have been given to itself as the elder branch, thus arraying itself in direct opposition to God.

35:10-15 When we see the vanity of the world in the disappointments, losses, and crosses, which others meet with, instead of showing ourselves greedy of worldly things, we should sit more loose to them. In the multitude of words, not one is unknown to God; not the most idle word; and the most daring is not above his rebuke. 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. And when the fulness of the Jews and Gentiles shall come into the church, all antichristian opposers shall be destroyed.These two nations - Israel and Judah. 10. So far from being allowed to enter on Israel's vacated inheritance, as Edom hoped (Eze 36:5; Ps 83:4, 12; Ob 13), it shall be that he shall be deprived of his own; and whereas Israel's humiliation was temporary, Edom's shall be perpetual.

Lord was there—(Eze 48:35; Ps 48:1, 3; 132:13, 14). Jehovah claimed Judea as His own, even when the Chaldeans had overthrown the state; they could not remove Him, as they did the idols of heathen lands. The broken sentences express the excited feelings of the prophet at Edom's wicked presumption. The transition from the "two nations and two countries" to "it" marks that the two are regarded as one whole. The last clause, "and Jehovah was there," bursts in, like a flash of lightning, reproving the wicked presumption of Edom's thought.

Covetousness is here charged upon these Edomites.

These two; Israel and Judah, two ever after the revolt of the ten tribes.

We will possess it; with arrogance they determine what they will do; they reckon the right was theirs, as being the descendants of the elder brother, and now the possession they say shall be theirs too.

The Lord was there: either thus, though God was with Israel, their patron and their right; this is blasphemous pride, to resolve thus against God himself; or though he was present among them, heard their resolutions, and would disappoint them. Because thou hast said, these two nations and these two countries shall be mine, and we will possess it,.... Meaning either Idumea he was now possessed of, and Israel he hoped to be, upon the people of it being carried captive; or rather the two nations of Israel and Judah, and their countries; which he pleased himself with would fall into his hands, as next heir to them; the posterity of his brother being dispossessed of them. This may denote the claim that Rome makes upon each of the Protestant nations and countries; and which she will think all her own, and that she is in the possession of them, upon the slaying of the witnesses; and when she will say, "I sit a queen, and am no widow", Revelation 18:7.

Whereas the Lord was there; and heard their words, as Kimchi; and knew their thoughts, as Jarchi; so the Targum,

"and before the Lord the thoughts of the heart were manifest.''

The land of Judea was Immanuel's land; and as the Lord had been in it, and granted his gracious presence in the tabernacle and temple, so he still continued his powerful presence in it, to protect and keep it for his people; who should return to it after their captivity, and inhabit it until the Messiah came, who was to be born in it. Or it may be rendered, "though the Lord was" or "dwelt there" (x); denoting the great impiety and daring wickedness of the Edomites, to think and talk of possessing a country that was the Lord's, and where he was: and this holds good of the true reformed churches of Christ; the Lord is there, and therefore, though they may be brought very low, and antichrist may triumph over them, and imagine he has got them under his power again, where they shall continue; yet on a sudden his destruction will come, and their deliverance. Or, "where the Lord was" (y); but he has now departed, and will never return more, the temple being destroyed; so they said, encouraging themselves.

(x) "licet Dominus ibi habitaverit", Piscator. So Syr. (y) "Ubi Jehovah fuit", Junius & Tremellius, Polanus; "et Jehovah ibi fuit", Starckius.

Because thou hast said, {e} These two nations and these two countries shall be mine, and we will possess it; though the LORD was {f} there:

(e) Meaning, Israel and Judah.

(f) And so by fighting against God's people they should go about to put him out of his own possession.

EXEGETICAL (ORIGINAL LANGUAGES)
10. In aggravation of their historical bearing towards Israel and their participation in her overthrow, Edom has proceeded to lay hands upon the territory of the two houses of Israel, although it is the place of the Lord’s abode and consecrated by his presence.

These two nations] Judah and Israel.

whereas the Lord] Or, although the Lord was there. The ref. appears to be to the time when the people were in the land, and the Lord dwelt in it in the midst of them, consecrating it by his presence. This relation of his to the land was unalterable; and Edom had “profaned” his holy abode.Verse 10. - Because thou hast said. The second ground of Edom's punishment lay in this, that she had presumptuously as well as confidently exclaimed, not concerning Idumea and Judah, as Jerome conjectured, but concerning Israel and Judah when she saw them stripped of their inhabitants, These two nations and these two countries shall be mine, and we will possess it; "it" meaning either the region over which the two countries extended, or, as Schroder suggests, Jerusalem their common capital (see Ezekiel 36:2; and comp. Psalm 83:4-12). And what constituted the gravamen of Edom's offense was that she had so spoken, whereas (or, though) the Lord was there. It is not necessary, with the LXX. and Kliefoth, to read "is there," to guard against the supposition that Ezekiel designed to suggest that, though Jehovah had formerly been in the land, he was there no longer. But, in point of fact, Jehovah had for a time withdrawn his visible presence from the temple and the city (see Ezekiel 10:18; Ezekiel 11:22, 23), though he had by no means renounced his right to the land; and Edom's error lay in not regarding this, but in acting as if Jehovah had departed from Israel for ever (Havernick); or (better, "and") in thinking he could appropriate to himself what really belonged to Jehovah, viz. the territory out of which Israel and Judah had been cast (Hengstenberg). Woe to the Bad Shepherds

Ezekiel 34:1. And the word of Jehovah came to me, saying, Ezekiel 34:2. Son of man, prophesy concerning the shepherds of Israel; prophesy, and say to them, to the shepherds, Thus saith the Lord Jehovah, Woe to the shepherds of Israel, who fed themselves; should not the shepherds feed the flock? Ezekiel 34:3. Ye eat the fat, and clothe yourselves whit the wool; ye slay the fattened; the flock ye do not feed. Ezekiel 34:4. The weak ones ye do not strengthen, and that which is sick ye do not cure, the wounded one ye bind not up, the scattered ye bring not back, and the lost one ye do not seek; and ye rule over them with violence and with severity. Ezekiel 34:5. Therefore they were scattered, because without shepherd, and became food to all the beasts of the field, and were scattered. Ezekiel 34:6. My sheep wander about on all the mountains, and on every high hill; and over all the land have my sheep been scattered, and there is no one who asks for them, and no one who seeks them. Ezekiel 34:7. Therefore, ye shepherds, hear ye the word of Jehovah: Ezekiel 34:8. As I live, is the saying of the Lord Jehovah, because my sheep become a prey, and my sheep become food to all the beasts of the field, because there is no shepherd, and my shepherds do not inquire after my sheep, and the shepherds feed themselves, but do not feed the sheep, Ezekiel 34:9. Therefore, ye shepherds, hear ye the word of Jehovah, Ezekiel 34:10. Thus saith the Lord Jehovah, Behold, I will deal with the shepherds, and will demand my sheep from their hand, and cause them to cease to feed my flock, that they may feed themselves no more; and I will deliver my sheep from their mouth, that they may be food to them no more. - In Ezekiel 34:2 לרעים is an explanatory apposition to אליהם, and is not to be taken in connection with כּה אמר יי, in opposition to the constant use of this formula, as Kliefoth maintains. The reason for the woe pronounced is given in the apposition, who fed themselves, whereas they ought to have fed the flock; and the charge that they only care for themselves is still further explained by a description of their conduct (Ezekiel 34:3 and Ezekiel 34:4), and of the dispersion of the flock occasioned thereby (Ezekiel 34:5 and Ezekiel 34:6). Observe the periphrastic preterite היוּ רעים, they were feeding, which shows that the woe had relation chiefly to the former shepherds or rulers of the nation. אותם is reflective, se ipsos (cf. Gesen. 124. 1b). The disgracefulness of their feeding themselves is brought out by the question, "Ought not the shepherds to feed the flock?" Ezekiel 34:3 shows how they fed themselves, and Ezekiel 34:4 how they neglected the flock. חלב, the fat, which Bochart and Hitzig propose to alter into החלב, the milk, after the Septuagint and Vulgate, is not open to any objection. The fat, as the best portion of the flesh, which was laid upon the altar, for example, in the case of the sacrifices, as being the flower of all the flesh, is mentioned here as pars melior pro toto. Hvernick has very properly pointed, in vindication of the reading in the text, to Zechariah 11:16, where the two clauses, ye eat the fat, and slay the fattened, are joined together in the one clause, "the flesh of the fattened one will he eat." There is no force in the objection raised by Hitzig, that "the slaughtering of the fat beasts, which ought to be mentioned first, is not introduced till afterwards;" for this clause contains a heightening of the thought that they use the flock to feed themselves: they do not even kill the leaner beasts, but those that are well fattened; and it follows very suitably after the general statement, that they make use of both the flesh and the wool of the sheep for their own advantage. They care nothing for the wellbeing of the flock: this is stated in the last clause of Ezekiel 34:3, which is explained in detail in Ezekiel 34:4. נהלות is the Niphal participle of חלה, and is a contracted form of נחלות, like נחלה in Isaiah 17:11. The distinction between נהלות and חולה is determined by the respective predicates חזּק and רפא. According to these, נחלה signifies that which is weak in consequence of sickness, and חלה that which is weak in itself. נשׁבּרת, literally, that which is broken, an animal with a leg or some other member injured. נדּח, scattered, as in Deuteronomy 22:1.

In the last clause of Ezekiel 34:4, the neglect of the flock is summed up in the positive expression, to rule over them with violence and severity. רדה בפרך is taken from Leviticus 25:43, Leviticus 25:46; but there as well as here it points back to Exodus 1:13-14, where בפרך is applied to the tyrannical measures adopted by Pharaoh for the oppression of the Israelites. The result of this (Ezekiel 34:5, Ezekiel 34:6) was, that the sheep were scattered, and became food to the beasts of prey. מבּלי, on account of there not being a shepherd, i.e., because there was no shepherd worthy of the name. This took place when Israel was carried away into exile, where it became a prey to the heathen nations. When we find this mournful fate of the people described as brought about by the bad shepherds, and attributable to faults of theirs, we must not regard the words as applying merely to the mistaken policy of the kings with regard to external affairs (Hitzig); for this was in itself simply a consequence of their neglect of their theocratic calling, and of their falling away from the Lord into idolatry. It is true that the people had also made themselves guilty of this sin, so that it was obliged to atone not only for the sins of its shepherds, but for its own sin also; but this is passed by here, in accordance with the design of this prophecy. And it could very properly be kept out of sight, inasmuch as the rulers had also occasioned the idolatry of the people, partly by their neglect of their duty, and partly by their bad example. ותּפוּצינה is repeated with emphasis at the close of Ezekiel 34:5; and the thought is still further expanded in Ezekiel 34:6. The wandering upon all the mountains and hills must not be understood as signifying the straying of the people to the worship on high places, as Theodoret and Kliefoth suppose. The fallacy of this explanation is clearly shown by the passage on which this figurative description rests (1 Kings 22:17), where the people are represented as scattered upon the mountains in consequence of the fall of the king in battle, like a flock that had no shepherd. The words in the next clause, corresponding to the mountains and hills, are כּל־פּני הארץ, the whole face of the land, not "of the earth" (Kliefoth). For although the dispersion of the flock actually consisted in the carrying away of the people into heathen lands, the actual meaning of the figure is kept in the background here, as is evident from the fact that Ezekiel constantly uses the expression הארצות (plural) when speaking of the dispersion among the heathen (cf. Ezekiel 13). The distinction between דּרשׁ and בּקּשׁ is, that דרשׁ taht , signifies rather to ask, inquire for a thing, to trouble oneself about it, whereas בקשׁ means to seek for that which has strayed or is lost. In Ezekiel 34:7-10, the punishment for their unfaithfulness is announced to the shepherds themselves; but at the same time, as is constantly the case with Ezekiel, their guilt is once more recapitulated as an explanation of the threatening of punishment, and the earnest appeal to listen is repeated in Ezekiel 34:9. The Lord will demand His sheep of them; and because sheep have been lost through their fault, He will dispose them from the office of shepherd, and so deliver the poor flock from their violence. If we compare with this Jeremiah 23:2 : "Behold, I will visit upon you the wickedness of your doings," the threat in Ezekiel has a much milder sound. There is nothing said about the punishment of the shepherd, but simply that the task of keeping the sheep shall be taken from them, so that they shall feed themselves no more. This distinction is to be explained from the design of our prophecy, which is not so much to foretell the punishment of the shepherds, as the deliverance from destruction of the sheep that have been plunged into misery. The repetition of צאני, my flock (Ezekiel 34:8 and Ezekiel 34:10, as before in Ezekiel 34:6), is also connected with this. The rescue of the sheep out of the hand of the bad shepherds had already commenced with the overthrow of the monarchy on the destruction of Jerusalem. If, then it is here described as only to take place in the future, justice is not done to these words by explaining them, as Hitzig does, as signifying that what has already actually taken place is now to be made final, and not to be reversed. For although this is implied, the words clearly affirm that the deliverance of the sheep out of the hand of the shepherds has not yet taken place, but still remains to be effected, so that the people are regarded as being at the time in the power of bad shepherds, and their rescue is predicted as still in the future. How and when it will be accomplished, by the removal of the bad shepherds, is shown in the announcement, commencing with Ezekiel 34:11, of what the Lord will do for His flock.

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