Ezekiel 35:9
I will make you a perpetual desolation, and your cities will not be inhabited. Then you will know that I am the LORD.
I will make you a perpetual desolation
This phrase is a declaration of judgment against Mount Seir, representing the Edomites. Historically, the Edomites were descendants of Esau, Jacob's brother, and had a long-standing enmity with Israel. The term "perpetual desolation" indicates a complete and enduring devastation, suggesting that the land would be left barren and uninhabited. This prophecy aligns with other biblical judgments against Edom, such as in Obadiah 1:10-18, where Edom's betrayal and violence against Israel are condemned. The use of "perpetual" emphasizes the severity and lasting nature of God's judgment, reflecting His sovereignty and justice.

and your cities will not be inhabited
This part of the prophecy underscores the totality of the desolation. The cities of Edom, once thriving, would become empty and lifeless. Archaeological evidence supports the decline of Edomite cities, such as Bozrah and Petra, which eventually fell into ruin. The uninhabited cities symbolize the complete removal of Edom's power and presence, fulfilling God's promise of judgment. This desolation serves as a warning to nations that oppose God's people and His purposes, illustrating the consequences of pride and hostility against God's covenant community.

Then you will know that I am the LORD
This concluding phrase highlights the purpose of the judgment: to reveal God's identity and authority. Throughout the book of Ezekiel, the recognition formula "you will know that I am the LORD" is used repeatedly to affirm God's sovereignty and faithfulness to His word. The judgment against Edom serves as a demonstration of God's power and a vindication of His people. It also points to the ultimate recognition of God's lordship by all nations, a theme echoed in Philippians 2:10-11, where every knee will bow and every tongue confess that Jesus Christ is Lord. This acknowledgment of God as LORD is both a call to repentance and a promise of His ultimate justice.

Persons / Places / Events
1. Edom
A nation descended from Esau, Jacob's brother, often in conflict with Israel. In Ezekiel 35, Edom is the subject of God's judgment due to its perpetual enmity against Israel.

2. Mount Seir
A mountainous region associated with Edom. It symbolizes the pride and hostility of Edom against God's people.

3. Ezekiel
A prophet of God who delivered messages of judgment and restoration to Israel and surrounding nations during the Babylonian exile.

4. The LORD (Yahweh)
The covenant God of Israel, who declares His sovereignty and justice through His judgments.

5. Judgment
The divine retribution pronounced by God against Edom for its actions against Israel, serving as a demonstration of God's justice and sovereignty.
Teaching Points
God's Sovereignty and Justice
God's judgment on Edom demonstrates His sovereign control over nations and His commitment to justice. Believers can trust that God will ultimately right all wrongs.

The Consequences of Enmity Against God's People
Edom's perpetual hostility towards Israel led to its desolation. This serves as a warning against harboring enmity and acting unjustly towards others, especially God's people.

Recognition of the LORD
The phrase "Then you will know that I am the LORD" underscores the purpose of God's judgments: to reveal His identity and authority. Believers are called to recognize and submit to God's lordship in their lives.

The Importance of Humility
Edom's pride contributed to its downfall. Christians are reminded to cultivate humility and avoid pride, which leads to destruction.

God's Faithfulness to His Promises
God's actions against Edom fulfill His promises to protect and vindicate His people. This reassures believers of God's faithfulness to His covenant promises.
Bible Study Questions
1. How does the judgment against Edom in Ezekiel 35:9 reflect God's character and His relationship with Israel?

2. In what ways can the account of Edom serve as a warning against pride and hostility in our own lives?

3. How does the theme of divine justice in Ezekiel 35:9 connect with other biblical passages that discuss God's judgment on nations?

4. What practical steps can we take to ensure we are recognizing and submitting to God's lordship in our daily lives?

5. How can we find comfort in God's faithfulness to His promises, as demonstrated in His dealings with Edom and Israel?
Connections to Other Scriptures
Obadiah 1
This book also pronounces judgment against Edom for its violence against Israel, emphasizing the theme of divine retribution.

Psalm 137:7
Reflects the cry of the Israelites against Edom, who rejoiced over Jerusalem's downfall, highlighting Edom's hostility.

Isaiah 34
Describes the desolation of Edom as part of God's judgment, reinforcing the theme of divine justice.

Malachi 1:2-4
Discusses God's love for Jacob (Israel) and His judgment against Esau (Edom), illustrating the contrast between God's chosen people and those who oppose them.
Features to be Found in PenaltyW. Clarkson Ezekiel 35:1-9, 14, 15
Special Punishment of Special SinJ.D. Davies Ezekiel 35:1-15
People
Ezekiel, Israelites, Seir
Places
Edom, Jerusalem, Mount Seir
Topics
Age-during, Cities, Desolation, Desolations, Everlasting, Forever, Inhabited, Perpetual, Return, Towns, Unpeopled, Waste
Dictionary of Bible Themes
Ezekiel 35:9

     5508   ruins

Ezekiel 35:5-9

     7318   blood, symbol of guilt

Library
The Sixth Commandment
Thou shalt not kill.' Exod 20: 13. In this commandment is a sin forbidden, which is murder, Thou shalt not kill,' and a duty implied, which is, to preserve our own life, and the life of others. The sin forbidden is murder: Thou shalt not kill.' Here two things are to be understood, the not injuring another, nor ourselves. I. The not injuring another. [1] We must not injure another in his name. A good name is a precious balsam.' It is a great cruelty to murder a man in his name. We injure others in
Thomas Watson—The Ten Commandments

Ezekiel
To a modern taste, Ezekiel does not appeal anything like so powerfully as Isaiah or Jeremiah. He has neither the majesty of the one nor the tenderness and passion of the other. There is much in him that is fantastic, and much that is ritualistic. His imaginations border sometimes on the grotesque and sometimes on the mechanical. Yet he is a historical figure of the first importance; it was very largely from him that Judaism received the ecclesiastical impulse by which for centuries it was powerfully
John Edgar McFadyen—Introduction to the Old Testament

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