Ezekiel 35:11

Eze 35:11 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 myself known among them, when I have judged thee.

Ver. 11. I will do even according to thine anger.] Let the Romish Edomites expect the like punishment: their malice and mischief will come home to them.

And according to thine envy.] That quicksighted and sharp fanged malignity which none can stand before. {Pro 27:4}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

As thou hast done cruelly, so shalt thou be cruelly handled.

Showing that when God punisheth the enemies, the godly ought to consider that he hath a care over them, and so praise his Name: and also that the wicked rage as though there were no God, till they feel his hand to their destruction.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

according to thine anger-- (Jam 2:13). As thou in anger and envy hast injured them, so I will injure thee.

I will make myself known among them--namely, the Israelites. I will manifest My favor to them, after I have punished thee.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

11. Amo_1:11 also uses the word “anger” of Edom’s demeanour. LXX. reads the verse in a shorter form.

amongst them] i.e. Israel, or, those who behold it. LXX. in thee (Edom, changing one letter), which is more pointed, cf Eze_35:12. For “have judged,” better, shall judge.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Therefore, as I live, saith the Lord,.... An oath, as before in Eze 35:6,

I will do according to thine anger, and according to thine envy which thou hast used out of thy hatred against them: as thou hast been angry with them, and hated them, and done mischief to them, so will I be angry with thee, and hate thee, and inflict punishment on thee; I will retaliate all the anger, envy, and hatred showed unto my people, and punish thee according to thy just demerits. So the Romish antichrist shall be dealt with; he who has led into captivity shall go into it, and he that has killed with the sword shall be killed by it. Babylon shall be rewarded double, as she has rewarded, others, Rev 13:10.

And I will make myself known among them, when I have judged thee; the Targum is,

"and I will reveal myself to do good unto them, when I shall have taken vengeance on thee:''

after the destruction of antichrist, the knowledge of God, and of Christ, will be spread among Jews and Gentiles, even all the world over, so universally, so clearly and distinctly, as never was before, Dan 12:4.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Wrath. The Jews shall treat you as you have threatened to do unto them. --- By them, my people. Septuagint, "to thee."

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

I will even do, deal with thee, O Mount Seir,

according to thine anger; I will take my measures from thy using of Israel. Thou wast angry, and that very fiercely, in which anger thou didst smite: in fierce anger against thee I will smite thee. Thou thoughtest with an envious heart all Israel had was too good for him, and wouldst spoil him of all; and I know thee unworthy of all thou hast, and I will take it from thee. Thy hatred edged both thine anger and thine envy to extirpate and root them out; and in my hatred against such sins and obstinate sinners I will utterly destroy thee and root thee out.

When I have judged thee: so God is known by the judgments that he executeth, when such wicked ones are taken in their own works, as snares which themselves have laid.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 11-13. I will make myself known among them Israel and Judah; not to thee (LXX, Hitzig, Ewald)when I have judged thee. Edom"s wickedness should be requited by his being made to suffer the indignities he designed to heap on Israel. In him the lextalionis should have full sway. Edom"s misconception as to Jehovah"s relation to the land and people should be corrected when Jehovah should rise up in judgment against him. Those judgments should in the first instance be a revelation to Israel and Judah, who should discern therefrom that they had not been utterly abandoned by Jehovah; (ver. 11; cf. Eze_20:5) and in the second instance should open Edom"s eyes to perceive that Jehovah had been a silent listener to all the blasphemies she had uttered against the mountains of Israel (ver. 12), and had reckoned these as blasphemies uttered against himself (ver. 13).

Vers. 11-15. The Lord"s identification of himself with Israel.

A careless reader might possibly consider that a passage like this exemplifies prophetic partiality; that Ezekiel, because himself a Jew by birth and by sentiment, was disposed to represent the Supreme as upon his side and against his countrymen"s enemies; that the view given of the Eternal is of a Ruler whose government is distinguished by favoritism. But further consideration will show that this is not the case. The cause of Israel was the cause of monotheism in religion, of spirituality in worship, and of purity and righteousness in morals. It is true that the Hebrew people did not actually, as a matter of fact, attain the standard which as a nation they adopted; and for this reason their leaders and thinkers were at this very time enduring the purifying humiliation of the Captivity. But the highest interest and the fairest prospects of mankind were bound up with the preservation of Israel as God"s witness concerning himself to the world, and as God"s preparation for the advent of the Messiah.

I THE INIQUITOUS CONDUCT OF SEIR. They were guilty:

1. Of anger and enmity against Israel.

2. Of evil speech, of blasphemy, against Israel.

3. Of rejoicing over the sorrows, calamities, and desolations of Israel.

II THE LORD"S IDENTIFICATION OF HIMSELF WITH ISRAEL IN THE WRONG THEY SUSTAINED AT THE HAND OF SEIR. The fact is that Israel was his people, and he, Jehovah, was Israel"s God. This is said with the recollection that Israel had transgressed his Law, rebelled against his authority, despised the privileges he had bestowed; with the recollection that their God had chastened them sorely, and at this very time was causing them to pass through the furnace of affliction. All this does not interfere with our belief of the close identification between the Lord and the sons of Jacob. It was not for their goodness, but for his purposes, that they were chosen. They were a consecrated nation, i.e. a nation set apart to fulfill a deliberate intention of the most high and holy God. Therefore, in a special manner, the Lord took the part of Israel, resented the wrongs done to them, the indignities put upon them, and the blasphemies uttered concerning them. Therefore the Lord avenged them of their adversaries. Other nations might be destroyed, but it did not consist with God"s purposes that Israel should perish. He was against those who were against his people.

III THE LORD"S AVENGING OF ISRAEL"S WRONGS AS DONE TO HIMSELF.

1. He heard with displeasure all the evil words uttered against those whom he had set apart for himself.

2. He judged with a righteous and severe judgment all who injured his servants.

3. For Mount Seir, as a flagrant offender, was reserved an especial punishment: "When the whole earth rejoiceth, I will make thee desolate." Let it be observed that this was a reversal of what had formerly taken place; for when Israel was desolated, Mount Seir had rejoiced. T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Judged - Punished thee.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

I shall commit [acts] like your [acts of] wrath like the [acts of] wrath that you exerted against Israel, I will exert against you.

and I shall be known among them when I judge you Then they will recognize My might.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.