Special punishment of special sin.
Very painful must it be to an intelligent spirit to be the executor of Jehovah's vengeance upon transgressors: the pain is only one remove the less to announce the coming doom. Yet, as we gain broader and clearer views of God's administration, we discover that the suffering of a few brings advantage to the many. The splendor and the rare excellence of God's righteousness are thereby clearly revealed. And gradually we perceive that pain and pleasure are matters vastly inferior to right and wrong. The well-being of heaven is suspended upon just government in the universe. Right must be done, though the stars should fall and the material fabric become a wreck.
I. AN AGGRAVATED NATIONAL OFFENSE.
1. It sprang out of an ancient hatred. The then-existent inhabitants of Israel had done the Edomites no wrong. It was simply an ember of an old fire the Edomites had fanned and kept alive generation after generation. Their duty clearly was to forgive and to forget. Centuries before, the blood-stained hatchet ought to have been buried. Heedlessly the Edomites were doing their own nature a cruel wrong. They were strangling their noblest qualities,
2. Hatred, nursed, soon develops into murder. "They had shed the blood of the children of Israel." Murder may stain the character of a state as much as it stains the character of an individual; and every war, unjustly provoked, is only murder. The lives of a myriad innocent men will be required at some tyrants' hands. And this murderous outrage was an act of basest cowardice. They had plunged the sword into Israel's breast when Israel was prostrate and wounded by other foes. It was as black deed as ever had been done under the eye of the sun.
3. Added to this was an attempted spoliation of Israel's territory. "Because thou hast said, These two nations … shall be mine." Edom had hoped to blot Israel's name completely out of history, and to embrace the sacred territory in the empire of Edom. Their hatred had hatched a purpose to murder and bury a nation—a nation that had been and might again be a blessing to the globe. And the guilt was equally as great as if the vile purpose had succeeded. To the eye of our righteous God there is often a vast volume of crime secreted in a single purpose, in a hidden motive. The quintessence of sin may be found there.
II. CRIME AGAINST A NATION IS SIN AGAINST GOD.
1. God has identified himself with men. This was conspicuous in a marked degree in the case of Israel. Yet this identification with Israel's true welfare is typical of God's fatherly interest in all trustful souls. More or less, God identifies himself with humanity; and no wrong to humanity shall go unpunished. He will champion the interests of the oppressed everywhere.
2. God carefully notes every act of injustice. "I have heard all thy blasphemies which thou hast spoken against the mountains of Israel." Every whisper of man is heard by God. Such acute hearing staggers our understanding. Yet "he that formed the ear, shall he not hear?" The secrets of imperial councils are all seen and heard by Jehovah. Ultimately, and in the best time, he bathes all wicked designs.
3. Human folly in ignoring God's presence. "Whereas the Lord was there." In every age worldly men concoct their plans as if no God ruled over the affairs of men. Ambitious rulers parcel out a neighbor's territory, totally unmindful that God is in possession. "The earth is the Lord's," and his eye is never absent from his property. The weakest child of man may always summon God to his side—his Helper and Friend.
III. EQUITABLE RETRIBUTION.
1. Divine activity. "I will stretch out mine hand." Hath God, then, a human hand? The language is an accommodation to the understanding of man. God has an adaptation of power more than equivalent to the dexterous strength of the human hand. His almighty hand can reach to the very extremities of the universe. As by a breath of the lips he can create, so by a breath can he desolate cities.
2. Exact retribution. "Sith thou hast not hated blood, even blood shall pursue thee." No human judge has ever been able to mete out such exact penalties as God does. A combination of perfect qualities is needed, and this perfect combination no one possesses save Jehovah. It is always a real alleviation if the victim can feel that he has not deserved so much severity; and it is the very core of anguish to realize that the suffering is absolutely just. Conscience itself becomes the executioner of God.
3. The penalty will be set in the light of contrast. "When the whole earth rejoiceth, I will make thee desolate." It is a slight mitigation of suffering when others share it with us. It aggravates our suffering if all around us are bright with joy. The rich man of the parable felt his torment the keener because Lazarus was seen in the repose of blessedness. Isolation in misery is an additional element of woe.
4. The desolation was to be final. No prospect, not the most distant, could be entertained of relief. The stroke was to be, not disciplinary, but utterly penal. It was to be a perpetual desolation. The race was to suffer extirpation from the district.
5. The edict was confirmed by an oath. "As I live, saith the Lord God," this shall be done. This form of speech by God is a further accommodation to men. As an affirmation makes a deeper impression upon the minds of men when accompanied by an oath, by a solemn appeal to the presence of God, so God condescends to speak to men in such manner as shall most powerfully affect them. From God the simplest form of words is enough. "He is not a man, that he should lie." A word from him creates or destroys. But he speaks by way of oath, in order to arrest our thoughts and to convince our judgment.
6. Conviction of God's jurisdiction often comes too late. Men ignore God's presence and God's interference in human affairs, until events force upon them the fact that they are fighting, not simply against their fellows, nor contending against adverse circumstance, but are verily fighting against God. At length, out of the chaos of atheistic thoughts there looms the form and features of the living God. But the knowledge comes too late. They know God as their overpowering Foe, whereas they might have known him as a gracious Friend.—D.
HOMILIES BY W. CLARKSON
Features to be found in penalty.
When God is obliged to be "against" a man or a people, as he was against Edom (Ezekiel 35:2), he (it) may look for these three things in the retribution which impends—
I. AN INFLICTION ANSWERING IN CHARACTER TO THE SIN. "Because thou hast given over … to the power of the sword … therefore … I will prepare thee unto blood, and blood shall pursue thee" (Ezekiel 35:5, Ezekiel 35:6). Our Lord also himself tells us that "they who take the sword shall perish with the sword." Violence shown to others commonly brings down violence on its own head. Craft and cunning lead men to great wariness, and even to a corresponding wiliness, in their dealing with the man who endeavors to undermine and to deceive. The man who is much engaged in digging pits for others is very likely to fall into one himself. Miserliness of spirit and behavior always leads to a real impoverishment of soul, and often to an imaginary poverty of circumstance which, though imaginary, is real enough to the man s own mind. There is no one whom the penurious man deprives of so much good and joy as himself. Penalty always answers to wrong-doing in its character. They who sin in the flesh suffer in the flesh, and they who sin in the spirit suffer in the spirit. The man who sins against his family will suffer domestic trouble; he that does not respect himself wrongs himself grievously, if not fatally.
II. AS INFLICTION ANSWERING IN MEASURE TO THE SIN. The severity of Edom's punishment was to answer to the greatness of her crime.
1. Lasting enmity was to be visited with lasting desolation (see Ezekiel 35:5, Ezekiel 35:9).
2. Because they had "hated blood," i.e. had shown such determined malice and cruel hatred towards their own relatives (Theodoret, Jerome, Michaelis), therefore "blood should pursue them;" violence should not only overtake and slay, but should pursue them, should continue to smite them.
3. "According to the joy of the whole land [of Edom], God would make it a desolation" (Ezekiel 35:14; Fairbairn); as it did rejoice in Israel's fall, in like measure would it be the object of derision and of triumph "in the dark hour coming on." As its joy, so its desolation; the height of the one would measure the depth of the other. We cannot always prove that penalty answers in measure to the extent of the wrong that has been wrought; but we can very often see that it does, and we are quite sure that it does so when we cannot recognize the fact. The truth that much sorrow is not penalty at all but discipline and preparation for higher work and a larger life, and the further and deeper truth that a very large and most important part of penalty is found in inward experience and especially in spiritual deterioration, will explain many apparent exceptions to this rule. Fuller knowledge and profounder wisdom will bring their sufficient revelations in good time; meanwhile we may be perfectly assured of the fact that the further we wander from God, from truth, from righteousness, from love, the deeper is the brand that enters into our soul, and the sadder is the destiny we are weaving for ourselves.
III. THE CONSTANTLY RECURRING ELEMENT OF DESOLATION. As the word "desolate," or "desolation," is the prevailing note of this prophecy, and indeed of many others also, so may it be said that loss, diminution, destitution, ruin, is the constantly recurring evil which sin is working in the Soul and in the life of men. They who forsake the God of their fathers and who seek their heritage not in his holy service but in material successes or in the lower affections and delights, will surely find that they are bereaving themselves of all that is best; that they are denuding their life of its highest worth, that they are going down, step by step—sometimes it is by very steep steps, too—to the condition which may be well described in the prophet's words as "a desolation and an astonishment" (Ezekiel 35:3).—C.