Ezekiel 7:8
Now will I shortly pour out my fury on you, and accomplish my anger on you: and I will judge you according to your ways, and will recompense you for all your abominations.
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7:1-15 The abruptness of this prophecy, and the many repetitions, show that the prophet was deeply affected by the prospect of these calamities. Such will the destruction of sinners be; for none can avoid it. Oh that the wickedness of the wicked might end before it bring them to an end! Trouble is to the impenitent only an evil, it hardens their hearts, and stirs up their corruptions; but there are those to whom it is sanctified by the grace of God, and made a means of much good. The day of real trouble is near, not a mere echo or rumour of troubles. Whatever are the fruits of God's judgments, our sin is the root of them. These judgments shall be universal. And God will be glorified in all. Now is the day of the Lord's patience and mercy, but the time of the sinner's trouble is at hand.The morning - Rather, "The conclusion:" a whole series (literally circle) of events is being brought to a close. Others render it: Fate.

The day of trouble ... - Or, The day is near; a tumult Zechariah 14:13, and not the echo of (or, shouting on) the mountains. The contrast is between the wild tumult of war and the joyous shouts of such as keep holiday.

8, 9. Repetition of Eze 7:3, 4; sadly expressive of accumulated woes by the monotonous sameness. Shortly; or from a near distance, as well as in a short time, that the flood of my wrath may bear all down before it.

Pour out my fury; my wrath shall not be poured out as water from a cloud at mighty distance, but like the breaking out of the sea on the neighbouring villages, which swallows up houses, cattle, and men without remedy. See Ezekiel 5:13, and Ezekiel 7:3. Now will I shortly pour out my fury upon thee,.... It might be very well said to be shortly, or near at hand, that the Lord would bring down his judgments upon this people; since it was some time in the sixth year of King Jehoiachin's captivity that this prophecy was delivered; and it was in the ninth year that Nebuchadnezzar came up against Jerusalem; so that it was but about three years before God would begin to pour out his fury on them:

and accomplish mine anger upon thee; not only send it, and begin to express it, but go on to finish it, till he had spent all his fury upon them he meant and threatened, and their sins deserved:

and I will judge thee according to thy ways, and I will recompense thee for all thine abominations; which is repeated from Ezekiel 7:3, for the confirmation of it, and to show the certainty of it, that nothing would prevent it.

Now will I shortly pour out my fury upon thee, and accomplish mine anger upon thee: and I will judge thee according to thy ways, and will recompense thee for all thine abominations.
8, 9. Ezekiel 7:8-9 are virtually Ezekiel 7:3-4 repeated, except that Ezekiel 7:9 ends with the words: that I am Jehovah that smiteth. The order of Ezekiel 7:1-9 in LXX. differs from the Heb. thus: Ezekiel 7:1-2; Ezekiel 7:6 the end is come, 7 unto thee O inhabitant of the land, &c., 8, 9, 3, 4. This order is certainly not original, because Ezekiel 7:3-4, being virtually the same as 8, 9 cannot have followed these verses immediately. It is probable that 3, 4 and 8, 9 are duplicates and that they should stand only once. On the other hand they might be regarded as a kind of refrain, first to the judgment on the land (Ezekiel 7:3-4) and then to the judgment on the inhabitants (Ezekiel 7:8-9); if so the pronouns in 8, 9 should possibly be read in the masculine.Verses 8, 9. - The verses repeat, like the burden of a lyric ode, but end more emphatically, ye shall know that I am Jehovah that smiteth. The survivors shall go away into banishment amongst the heathen, and shall remember the word of the Lord that will have been fulfilled. - Ezekiel 6:8. But I shall preserve a remnant, in that there shall be to you some who have escaped the sword among the nations, when he shall be dispersed among the lands. Ezekiel 6:9. And those of you who have escaped, will make mention of me among the nations whither they are led captive, when I have broken to me their whorish heart, which had departed from me, and their eyes, which went a whoring after their idols: and they shall loathe themselves because of the evil which they have done in reference to all their abominations. Ezekiel 6:10. And ye shall know that I am Jehovah. Not in vain have I spoken this evil to you. - הותיר, superstites facere, "to make or preserve survivors." The connection with 'בּהיות וגו is analogous to the construction of הותיר, in the sense of "giving a superabundance," with בּ rei, Deuteronomy 28:11 and Deuteronomy 30:9, and is not to be rejected, with Ewald and Hitzig, as inadmissible. For בּהיות is supported by the old versions, and the change of והותרתּי into ודבּרתּי, which would have to be referred to Ezekiel 6:7, is in opposition to the twofold repetition of the וידאתּם כּי אן (וידעוּ), Ezekiel 6:10 and Ezekiel 6:14, as this repetition shows that the thought in Ezekiel 6:7 is different from that in 17, 21, not "they shall know that Jehovah has spoken," but "they shall know that He who has done this is Jehovah, the God of Israel." The preservation of a remnant will be shown in this, that they shall have some who have escaped the sword. הזּרותיכם is infin. Niph. with a plural form of the suffix, as occurs elsewhere only with the plural ending ות of nouns, while Ezekiel has extended it to the ות of the infinitive of ה''ל verbs; cf. Ezekiel 16:31, and Ewald, 259b. The remembrance of Jehovah (Ezekiel 6:9) is the commencement of conversion to Him. אשׁר before נשׁבּרתּי is not to be connected as relative pronoun with לבּם, but is a conjunction, though not used conditionally, "if," as in Leviticus 4:22; Deuteronomy 11:27, and elsewhere, but of time, ὅτε, "when," as Deuteronomy 11:6 and 2 Chronicles 35:20, and נשׁבּרתּי in the signification of the futur. exact. The Niphal נשׁבּר here is not to be taken as passive, but middle, sibi frangere, i.e., לבּם, poenitenti conterere animum eorum ut ad ipsum (Deum) redeant (Maurer, Hvernick). Besides the heart, the eyes also are mentioned, which God is to smite, as the external senses which allure the heart to whoredom. ונקטוּ corresponds to וזכרוּ at the beginning of the verse. קוּט, "the later form for קוּץ, "to feel a loathing," Hiphil, "to be filled with loathing;" cf. Job 10:1 with ב object., "in (on) their פנים, faces," i.e., their persons or themselves: so also in Ezekiel 20:43; Ezekiel 36:31. אל הרעות, in allusion to the evil things; 'לכל־תועב, in reference to all their abominations. This fruit, which is produced by chastisement, namely, that he idolaters are inspired with loathing for themselves, and led to the knowledge of Jehovah, will furnish the proof that God has not spoken in vain.
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