When Ancient Grudges Meet Divine Justice
What’s Ezekiel 35 about?
God delivers a scorching judgment against Mount Seir (Edom) for their centuries-long hatred of Israel and their opportunistic violence when Jerusalem fell. It’s a powerful reminder that God sees every act of cruelty and keeps perfect accounts – even when justice seems delayed.
The Full Context
Picture this: Jerusalem has fallen, the temple lies in ruins, and God’s people are scattered in exile. In their darkest hour, their ancient enemies – the Edomites – didn’t just stand by and watch. They actively participated in the destruction, looting what remained and hunting down Jewish refugees. This wasn’t just warfare; this was deeply personal revenge rooted in a family feud that stretched back to twin brothers Jacob and Esau.
Ezekiel 35 sits strategically between chapters focused on Israel’s restoration (chapters 33-34) and the famous vision of the valley of dry bones (chapter 37). It’s not just a random oracle of judgment – it’s God clearing the decks before restoration begins. Before Israel can be rebuilt, their oppressors must be dealt with. The chapter serves as both divine justice and reassurance to the exiles: God hasn’t forgotten what was done to you, and those who celebrated your downfall will face their own reckoning.
What the Ancient Words Tell Us
The Hebrew text of Ezekiel 35 pulses with the language of permanent desolation. When God says He will make Mount Seir shamah (verse 3), He’s using a word that doesn’t just mean “empty” – it carries the weight of horrific devastation, the kind that makes people stop and stare in shock. This is the same word used to describe what happened to Sodom and Gomorrah.
Grammar Geeks
The phrase “perpetual hatred” in verse 5 uses the Hebrew ’eybah ’olam – literally “enmity of eternity.” The word ’eybah comes from the same root as “enemy” and suggests not just dislike, but active, ongoing hostility. When paired with ’olam (forever/eternal), it paints a picture of generational grudge-holding that becomes part of a people’s very identity.
But here’s where it gets really interesting – God doesn’t just promise to make Edom desolate. He says “I will make you a desolation and a waste” using two different Hebrew words (shamah and meshammah) that create this emphatic doubling effect. It’s like saying “I will utterly, completely, thoroughly destroy you.” The repetition hammers home the certainty and completeness of the judgment.
The most chilling phrase comes in verse 6: “I will prepare you for blood, and blood shall pursue you.” The Hebrew verb ’asah (prepare/make) suggests deliberate arrangement, like setting a table. God isn’t just allowing bloodshed – He’s orchestrating it as the natural consequence of Edom’s bloodthirsty choices.
What Would the Original Audience Have Heard?
To Jewish exiles hearing this prophecy, Ezekiel 35 would have struck like lightning. They knew the history – how Esau sold his birthright, how his descendants had blocked Israel’s path during the wilderness wanderings, and how Edom had repeatedly sided with Israel’s enemies. But this recent betrayal cut deepest.
Did You Know?
Archaeological evidence from sites like Bozrah and Petra suggests that Edom did indeed experience a dramatic decline in the 6th-5th centuries BCE, exactly when this prophecy was given. The Nabataeans gradually took over traditional Edomite territory, and many Edomites were forced to migrate west into southern Judah, where they became known as Idumeans.
When Nebuchadnezzar’s armies were destroying Jerusalem, the Edomites didn’t just watch – they participated. Psalm 137:7 captures the raw pain: “Remember, LORD, what the Edomites did on the day Jerusalem fell. ‘Tear it down,’ they cried, ‘tear it down to its foundations!’” This wasn’t abstract geopolitics; it was family betrayal on a national scale.
The exiles would have also caught the irony in God’s judgment. Edom prided itself on being unconquerable, dwelling in the rocky fortress of Mount Seir. Their capital Petra was literally carved into cliff faces – seemingly impregnable. Yet God promises to make even these mountain strongholds a wasteland. Geography won’t save them from divine justice.
Wrestling with the Text
Here’s what makes this chapter so uncomfortable for modern readers: the absolute finality of God’s judgment. There’s no call to repentance, no offer of mercy, no escape clause. God simply declares that Edom’s fate is sealed. This raises difficult questions about divine justice and mercy that we can’t simply dismiss.
The key lies in understanding that this isn’t arbitrary divine wrath – it’s the logical consequence of Edom’s choices playing out over centuries. Verse 11 gives us the principle: “As you rejoiced over the inheritance of the house of Israel, because it was desolate, so I will deal with you; you shall be desolate.” God’s justice operates on the principle of measure for measure.
Wait, That’s Strange…
Why does God address “Mount Seir” instead of just saying “Edom”? In Hebrew thought, mountains represented strength, permanence, and divine presence. By addressing the mountain itself, God is essentially saying, “Even your greatest source of confidence – your unconquerable geography – will become a witness against you.” The very rocks that made Edom feel invincible will become monuments to their downfall.
But there’s something else happening here. This judgment isn’t just about punishment – it’s about clearing the way for restoration. Verses 10-12 reveal that Edom had assumed they could claim Israel’s territory permanently: “These two nations and these two countries shall be mine, and we will take possession of them.” God’s judgment on Edom is simultaneously a promise to Israel that their inheritance won’t be permanently lost.
How This Changes Everything
The most powerful truth in Ezekiel 35 isn’t the judgment itself – it’s what the judgment reveals about God’s character. When His people were at their lowest point, when it seemed like evil had triumphed and God had forgotten His promises, He was actually keeping perfect accounts. Every act of cruelty was noted, every moment of opportunistic violence was recorded.
“God’s justice may be delayed, but it’s never derailed. When evil seems to be winning, remember that God is writing a longer story than the one you can see.”
This changes how we view seasons of suffering and injustice. The exiles could have wondered if God even cared about what happened to them. Ezekiel 35 thunders back: “I saw everything. I recorded everything. And I will settle every account.” The God who promises to judge Edom is the same God who promises to restore Israel.
Did You Know?
The historical fulfillment of this prophecy is remarkably documented. By the time of the New Testament, traditional Edomite territory was largely controlled by the Nabataeans, and many Edomites had been forced to convert to Judaism under John Hyrcanus around 125 BCE. The irony is striking – the people who tried to destroy Israel were eventually absorbed into Israel.
For us today, this means we can trust God with injustices we can’t fix and wrongs we can’t right. When people celebrate our failures or kick us when we’re down, we don’t have to carry the burden of evening the score. God sees, God remembers, and God acts – in His perfect timing and in His perfect way.
Key Takeaway
When you’re at your lowest point and others are celebrating your downfall, remember that God is keeping perfect accounts. His justice may seem slow, but it’s absolutely certain. Trust Him with the wrongs you can’t right and focus on the restoration He promises to bring.
Further Reading
Internal Links:
External Scholarly Resources:
- The Book of Ezekiel by Daniel Block
- Ezekiel by Iain Duguid
- Ancient Near Eastern Texts Relating to the Old Testament by James Pritchard
Tags
Ezekiel 35:3, Ezekiel 35:11, Psalm 137:7, divine justice, judgment, Edom, Mount Seir, restoration, exile, vengeance, ancient Near East, prophetic literature, brotherly conflict, historical fulfillment
