And say to it, Thus said the Lord GOD; Behold, O mount Seir, I am against you, and I will stretch out my hand against you, and I will make you most desolate.
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EXPOSITORY (ENGLISH BIBLE)Ezekiel 35-36 we see the devastation of Edom, and the restoration of Israel. Edom was included among the nations against which Ezekiel prophesied Ezekiel 25:12-14. But its fuller doom was reserved for this place, because Edom was one of the surrounding nations that profited at first by Judah's fall, and because it helps by way of contrast to bring out in a marked way the better future designed for Israel. Edom is the God-hating, God-opposing power, ever distinguished for its bitter hatred against Israel; and so the ruin of Edom is the triumph of Israel in the power of God. Say unto it; by a prosopopoeia, or personating a discourse with them; speak of them as if thou wert speaking to them. Against thee: see Ezekiel 28:22 34:10.
Stretch out mine hand: see Ezekiel 6 14,25:7.
Against, or over, denoting how inevitable the stroke will be which God gives from above.
Most desolate; wasted, forsaken, and nothing but solitariness left in time.
behold, O Mount Seir, I am against thee: not the face of the prophet only, but the face of God himself was against them; and a terrible thing it is for any to have God to be against them, whether a nation, or a particular person. The Targum is,
"behold, I send my fury upon thee:''
and I will stretch out mine hand against thee; which was able to reach them wherever they were: and which, being stretched out, cannot be turned back; and, where it lights, falls heavy indeed; namely, his mighty hand of power and wrath. The Targum is,
"and I will lift up the stroke of my power upon thee;''
that is, lift up his hand and strike powerfully; the consequence of which must be as follows:
and I will make thee most desolate; their land, cities, towns, and villages, all should be utterly laid waste; see Revelation 17:16, so it follows: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.
EXEGETICAL (ORIGINAL LANGUAGES)3. stretch out mine hand] Ch. Ezekiel 6:14. Edom shall be made a complete desolation, and it shall realize whose hand it is that falls so heavily upon it (Ezekiel 35:4).Verse 3. - Behold, O Mount Seir, I am against thee (cf. Ezekiel 5:8; Ezekiel 13:8; and contrast Ezekiel 36:9), and I will stretch out mine hand against thee (cf. Ezekiel 6:14; Ezekiel 14:9, 13; Ezekiel 25:7, 19; and Exodus 7:5), and I will make thee most desolate; literally, a desolation and an astonishment (cf. ver. 7). Against the mountains of Israel had been denounced a similar fate, which the idolatrous remnant that lingered in the laud after the Captivity had commenced began to experience (Ezekiel 33:28, 29). The doom, however, connected with the day of Israel's return was to fall upon Edom, whose cities should be emptied of their inhabitants and whose fields should be cursed with barrenness (Ezekiel 25:13; Obadiah 1:8, 10).
Ezekiel 33:30. And thou, son of man, the sons of thy people converse about thee by the walls and in the house-doors; one talketh to another, every one to his brother, saying, Come and let us hear what kind of word goeth out from Jehovah. Ezekiel 33:31. And they will come to thee, like an assembly of the people, and sit before thee as my people, and will hear thy words, but not do them; but that which is pleasant in their mouth they do; their heart goeth after their gain. Ezekiel 33:32. And, behold, thou art unto them like a pleasant singer, beautiful in voice and playing well; they will hear thy words, but they will not do them. Ezekiel 33:33. But when it cometh - behold, it cometh - they will know that a prophet was in the midst of them. - This addition to the preceding word of God, which is addressed to Ezekiel personally, applies to the whole of the second half of his ministry, and stands in obvious connection with the instructions given to the prophet on the occasion of his first call (Ezekiel 3:16.), and repeated, so far as their substance is concerned, in Ezekiel 33:7-9, as Kliefoth himself acknowledges, in opposition to his assumption that vv. 1-20 of this chapter belong to the prophecies directed against the foreign nations. As God had directed the prophet's attention, on the occasion of his call, to the difficulties connected with the discharge of the duties of a watchman with which he was entrusted, by setting before him the object and the responsibility of his vocation, and had warned him not to allow himself to be turned aside by the opposition of the people; so here in Ezekiel 33:30-33, at the commencement of the second section of his ministry, another word is addressed to him personally, in order that he may not be influenced in the further prosecution of his calling by either the pleasure or displeasure of men.
His former utterances had already induced the elders of the people to come to him to hear the word of God (cf. Ezekiel 14:1 and Ezekiel 20:1). But now that his prophecies concerning Jerusalem had been fulfilled, the exiles could not fail to be still more attentive to his words, so that they talked of him both secretly and openly, and encouraged one another to come and listen to his discourses. God foretells this to him, but announces to him at the same time that this disposition on the part of his countrymen to listen to him is even now no sign of genuine conversion to the word of God, in order that he may not be mistaken in his expectations concerning the people. Kliefoth has thus correctly explained the contents, design, and connection of these verses as a whole. In Ezekiel 33:30 the article before the participle נדבּרים takes the place of the relative אשׁר, and the words are in apposition to בּני עמך, the sons of thy people who converse about thee. נדבּר is reciprocal, as in Malachi 3:13, Malachi 3:16, and Psalm 119:12. But ב is to be understood, not in a hostile sense, as in the passage cited from the Psalms, but in the sense of concerning, like דּבּר ב in 1 Samuel 19:3 as contrasted with דּבּר ב in Numbers 21:7, to speak against a person. The participle is continued by the finite ודּבּר, and the verb belonging to בּני follows, in the ויבאוּ of Ezekiel 33:31, in the form of an apodosis. There is something monstrous in Hitzig's assumption, that the whole passage from Ezekiel 33:30 to Ezekiel 33:33 forms but one clause, and that the predicate to בּני עמך does not occur till the וידעוּ of Ezekiel 33:33. - אצל , by the side of the walls, i.e., sitting against the walls, equivalent to secretly; and in the doors of the houses, in other words publicly, one neighbour conversing with another. חד, Aramean for אחד, and אישׁ by the side of אחד, every one; not merely one here or there, but every man to his neighbour. כּמבוא־עם, lit., as the coming of a people, i.e., as when a crowd of men flock together in crowds or troops. עמּי is a predicate, as my people, i.e., as if they wished, like my people, to hear my word from thee. But they do not think of doing thy words, i.e., what thou dost announce to them as my word. עגבים are things for which one cherishes an eager desire, pleasant things in their mouth, i.e., according to their taste (cf. Genesis 25:28). Hvernick is wrong in taking עגבים to mean illicit love. The word בּפיהם is quite inapplicable to such a meaning. The rendering, they do it with their mouth, is opposed both to the construction and the sense. בּצעם .esnes , their gain, the source from which they promise themselves advantage or gain. In Ezekiel 33:32 a clearer explanation is given of the reason why they come to the prophet, notwithstanding the fact that they do not wish to do his words. "Thou art to them כּשיּר עגבים;" this cannot mean like a pleasant song, but, as מטב נגּן (one who can play well) clearly shows, like a singer of pleasant songs. The abstract שׁיּר stands for the concrete שׁר, a singer, a man of song (Hitzig). In Ezekiel 33:32, "they hear thy words, but do them not," is repeated with emphasis, for the purpose of attaching the threat in Ezekiel 33:33. But when it cometh - namely, what thou sayest, or prophesiest - behold, it cometh, i.e., it will come as surely as thy prophecies concerning the destruction of Jerusalem; then will they know that a prophet was among them (cf. Ezekiel 2:5), that is to say, that he proclaimed God's word to them. Therefore Ezekiel is not to be prevented, by the misuse which will be made of his words, from preaching the truth. - This conclusion of the word of God, which points back to Ezekiel 2:5, also shows that it forms the introduction to the prophecies which follow.
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