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My eye will not spare you, neither will I have pity; but I will bring your ways on you, and your abominations will be among you. Then you will know that I am Yahweh.’
“The Lord Yahweh says: ‘An evil! A unique evil! Behold, it comes. An end has come. The end has come! It awakes against you. Behold, it comes.
Ezekiel 7:4-6 sits inside this longer paragraph.
Moreover Yahweh’s word came to me, saying, “You, son of man, the Lord Yahweh says to the land of Israel, ‘An end! The end has come on the four corners of the land. Now is the end on you, and I will send my anger on you, and will judge you according to your ways. I will bring on you all your abominations. My eye will not spare you, neither will I have pity; but I will bring your ways on you, and your abominations will be among you. Then you will know that I am Yahweh.’
“The Lord Yahweh says: ‘An evil! A unique evil! Behold, it comes. An end has come. The end has come! It awakes against you. Behold, it comes. Your doom has come to you, inhabitant of the land! The time has come! The day is near, a day of tumult, and not of joyful shouting, on the mountains. Now I will shortly pour out my wrath on you, and accomplish my anger against you, and will judge you according to your ways. I will bring on you all your abominations. My eye won’t spare, neither will I have pity. I will punish you according to your ways. Your abominations will be among you. Then you will know that I, Yahweh, strike.
My eye will not spare you, neither will I have pity; but I will bring your ways on you, and your abominations will be among you. Then you will know that I am Yahweh.’
“The Lord Yahweh says: ‘An evil! A unique evil! Behold, it comes.
An end has come. The end has come! It awakes against you. Behold, it comes.
And mine eye shall not spare thee, neither will I have pity: but I will recompense thy ways upon thee, and thine abominations shall be in the midst of thee: and ye shall know that I am the LORD.
Thus saith the Lord GOD; An evil, an only evil, behold, is come.
An end is come, the end is come: it watcheth for thee; behold, it is come.
And Mine eye shall not spare thee, neither will I have pity; but I will bring thy ways upon thee, and thine abominations shall be in the midst of thee; and ye shall know that I am the LORD.
Thus saith the Lord GOD: An evil, a singular evil, behold, it cometh.
An end is come, the end is come, it awaketh against thee; behold, it cometh.
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John Calvin 1540 · Public Domain On vv4–6 In other words he confines his own sentence, that…
In other words he confines his own sentence, that God will not spare them, nor will he be entreated. For when hypocrites hear the praises of God which are assigned to him in scripture, namely, that he is merciful and long-suffering, (Numbers 14:18; Psalm 103:8,) they seize upon them and fabricate for themselves the material of foolish and perverse confidence. God here pronounces that his pity would not be accessible to the wicked, who do not cease to repel it far from them. And this is worthy of notice, because nothing is more natural than to be intoxicated with false hope when we hear that God is merciful, unless we know for what purpose he testifies this concerning himself, namely, that sinners may betake themselves to him, and may fearlessly call upon him, and implore his mercy, of which they have such remarkable testimony. But hypocrites always become worse, meanwhile they wish God to be propitious to them. Hence when he says, his eye will not spare, neither would he pity them, his intention must be observed, that. wicked and ungodly men should not think his clemency prepared for them against which they have previously shut the door. Because I will put thy ways upon thee — that is, I will cast thy wickedness against thee. We see then that the people’s sins were placed before them, and as it were lay there as long as God spared them. Now, therefore, he first signifies that they should have no cause of quarrel or complaint, because he will cast against them the iniquities which they had heaped upon him. Then also he silently accuses them of too much security, because they never could be brought to repentance, while God sustained and tolerated their sins. And thy abominations, he says, shall be in the midst of thee They were so from the first as far as their guilt was concerned, but God had not yet poured forth his anger. He says, therefore, thy abominations shall be in the midst of thee, because it should really appear that they were not obstinate against God without punishment. Again he repeats, ye shall know that I am Jehovah It is quite clear, that by their obstinacy they compelled God to speak thus, since they despised Ezekiel. But although they pretended to some piety, it cannot be doubted that they would despise God himself.
Therefore he reproves their impiety so sharply, because they denied that God was God as often as they withdrew their confidence from the teaching of the holy man. It follows —
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv5–6 Or, behold, evil cometh after evil.
Or, behold, evil cometh after evil.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv4, 6 Eze 7:4 And mine eye shall not spare thee,…
Eze 7:4 And mine eye shall not spare thee, neither will I have pity: but I will recompense thy ways upon thee, and thine abominations shall be in the midst of thee: and ye shall know that I [am] the LORD.
Ver. 4. And mine eye shall not spare thee.] Eze 5:11. See on Jer 13:14.
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And thine abominations shall be in the midst of thee.] Ut quae antea latuerant, in aperture prodeant.
And ye shall know that I am the Lord.] That smiteth you. {Eze 7:9}
An evil, an only evil,] viz., Without mixture of mercy, or that shall smite thee down at one only blow. {as 1Sa 26:8 Nah 1:9} The Vulgate, after the Chaldee, rendereth it, An evil after an evil - q.d., Lighter and lesser judgments have done no good upon thee. Now I will finish the work, and cut it short in righteousness. {Rom 9:28} Ruinam praecedunt stillicidia. Drops precede disaster.
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.
Matthew Poole 1685 · Public Domain On vv4–6 Mine eye: see Eze 5:11.
Mine eye: see Eze 5:11.
Thine abominations, not only the punishment and smart, but the vileness, loathsomeness, and hatefulness of thy sins, shall be,
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in the midst of thee; ever before thee, and openly known to others also, or shall reach thy very heart. See Eze 6:10,13.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv4–6 Thus saith the Lord God,.... Here should be a…
Thus saith the Lord God,.... Here should be a stop, a colon, requiring attention to what follows, it being something awful and terrible:
an evil, an only evil, behold, it cometh; meaning the destruction of the city and temple; which, though but one, was such an one as was never known before nor was there any like it. The Targum is,
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"evil after evil, lo, it cometh;''
one evil after another; when one evil is gone, another comes, as in Eze 7:26. The Syriac version is, "behold, evil for evil comes"; the evil of punishment for the evil of sin.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv4–6 Recompense - The punishment of them.
Recompense - The punishment of them.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv4–6 Verse 4. Thine abominations shall be in the midst…
Verse 4. Thine abominations shall be in the midst of thee] They shall ever stare thee in the face, upbraid thee with thy ingratitude and disobedience, and be witnesses against thee.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v5 Eze 7:5-7. Thus saith the Lord, An evil, an…
Eze 7:5-7. Thus saith the Lord, An evil, an only evil — A sore affliction, a singular and uncommon one. An end is come — A destruction, which shall be fatal to a great part of those that go into captivity, as well as to those who are consumed in their own country. It is quite prepared to rush upon thee. Observe, reader, when the end is come upon the ungodly, then an only evil comes upon them. The sorest of temporal judgments have their allays; but the torments of the damned are an evil, an only evil. The morning is come upon thee — “God’s judgments shall overtake thee speedily and unexpectedly. The expression alludes to the time when magistrates use to give sentence against offenders, which was in the morning.” The time is come — The time of God’s vengeance, called elsewhere the day of the Lord. And not the sounding again of the mountains — The sound of war and slaughter, and not such a joyful sound as used to echo from the mountains, by which the treaders of grapes expressed their satisfaction at the time of the vintage: which the word הר, here used, properly signifies. Or, not a mere echo, not a fancy, but a real noise arising from the approach of the Chaldean army.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv5–6 An only evil - An evil singular and remarkable…
An only evil - An evil singular and remarkable above all others.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv5–6 One. A second shall not be necessary, Nahum i.…
One. A second shall not be necessary, Nahum i. 9. (Calmet)
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv4–6 thine abominations--the punishment of thine abominations.
thine abominations--the punishment of thine abominations.
shall be in the midst of thee--shall be manifest to all. They and thou shall recognize the fact of thine abominations by thy punishment which shall everywhere befall thee, and that manifestly.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv4–6 4. Mine eye shall not spare thee, neither will…
4. Mine eye shall not spare thee, neither will I have pity — Although Jehovah is “merciful and gracious,” there comes a time when he must not spare the guilty (Exo_34:7). The pity which will not execute a promised and deserved punishment has little regard for the majesty of the law and the possible reformation of the offenders. (See Eze_5:11; Eze_7:9; Eze_8:18; Eze_9:10.) These judgments are redemptive. God’s wrath is the anger of love, and there is a divine compassion in his refusal to avert the just punishment of sin. I will recompense thy ways upon thee, etc. — “Sin, when it is full-grown, gendereth death” (Jas_1:15). Death is the legitimate child of persistent sin. The worst thing that can happen to a man or a nation is to have their evil ways fall upon them and their abominations bring forth their natural fruitage. When a nation which has sown to the wind begins to reap the whirlwind it begins also to think that there may be a God in Israel.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv4–6 4. mine eye shall not spare] So Eze_7:9, ch.…
4. mine eye shall not spare] So Eze_7:9, ch. Eze_5:11, Eze_8:18, Eze_9:10. From their calamities the people shall learn not only that he that inflicts them is their God, whom they called Jehovah (a thing which they were slow to learn, Amo_3:2; Amo_5:18), but also what the nature of that God is—that he is Jehovah, the true and righteous God (a thing which they were even slower to learn), cf. Eze_7:27, ch. Eze_6:7, Eze_12:20, &c.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain On v5 (5) An only evil.—That is, an evil so all-embracing…
(5) An only evil.—That is, an evil so all-embracing as to be complete in itself, and need no repetition. Compare the same thought in Nah_1:9, “affliction shall not rise up the second time.” Some MSS., and the Chaldee, by the alteration of one letter, read “evil after evil,” as in Eze_7:26.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv4–6 Thine abominations shall be in the midst of thee,…
Thine abominations shall be in the midst of thee, etc. These are, of course, primarily the idolatries of Israel. The people are to reap what they have sown. Their sins should be recognized in their punishment.
HOMILIES BY J.R. THOMSON Ver. 4. Recompense.
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All earthly government presumes the ideas of responsibility and retribution. Human nature itself contains what may be regarded as their conditions and elements. The welfare, and indeed in certain stages the very existence, of society renders recompense a necessity. What is true of human relations has truth also in reference to those that are Divine. The parallel, indeed, is not complete, but it is real.
I RECOMPENSE IMPLIES A FREE AND RESPONSIBLE NATURE ON THE PART OF MAN. There can be no recompense where there is no accountability; and there can be no accountability where there is no intelligence, no freedom. Natural objects, Kant tells us, act according to laws; spiritual beings, according to representation of laws. Man is capable of apprehending and approving moral ordinances prescribed for his guidance and control; he can recognize moral authority. And he is distinguished from unintelligent and involuntary natures in that he can obey or disobey the laws which he apprehends. If this were not so, consequences might indeed ensue from action; but recompense would be an impossibility.
II RECOMPENSE PRESUMES THAT THERE IS ON THE PART OF GOD NO INDIFFERENCE, BUT DEEP CONCERN, WITH REGARD TO MAN"S MORAL CHARACTER AND CONDUCT. If We think chiefly of law, or uniformity of action, we cannot but remember that law does not account for itself; if we think of the Lawgiver, we are constrained to recognize purpose in all his proceedings and provisions. It cannot be imagined that the great Ruler of all inflicts suffering for any delight in seeing his creatures suffer, or even that he regards their sufferings with perfect indifference. There must be a governmental, a moral end to be secured. The Lawgiver and Judge has what, in the case of a man, we should call a deep interest in the condition and action of the children of men.
III RECOMPENSE IMPLIES THE POSSESSION BY THE SUPREME GOVERNOR OF THE ATTRIBUTES WHICH QUALIFY FOR THE EXERCISE OF JUDICIAL FUNCTIONS. None but an omniscient Ruler can be acquainted with all the secret springs of action, as well as with all the varied circumstances of life; yet without such knowledge, how can recompense be other than imperfect and uncertain? None but a perfectly impartial Ruler can administer justice which shall be undisputed and indisputable: who but God is stainlessly and conspicuously just? All earthly retribution is open to suspicion, for the simple reason that every human judge acts upon partial knowledge, and is liable to be influenced by prejudice. But as from the Divine tribunal there is no appeal, so with the Divine decisions can no fault be found. The Judge of all the earth will surely and in every case do right.
IV RECOMPENSE AS A PRACTICAL PRINCIPLE OPERATING IN HIS LIFE WAS EXEMPLIFIED IN THE HISTORY OF THE CHOSEN PEOPLE. The Old Testament has been written to little purpose for those who do not recognize the action of retributive Providence; the narrative would be meaningless apart from this moral significance. The position of Ezekiel compelled him to trace the hand of God in the life and fortunes of his nation. For the Captivity in the East was an unmistakable instance of God"s judicial interposition. And if this was the most striking instance, others occur in abundance, witnessing to the fact that this earthly state is a scene of moral government, incomplete, indeed, yet not to be denied as real.
V RECOMPENSE IS A PRINCIPLE OF UNIVERSAL PREVALENCE IN GOD"S ADMINISTRATION OF THE AFFAIRS OF MANKIND. Doubtless the history of the children of Israel is intended to teach, among other lessons, in a very especial manner, the lesson of Divine government and human responsibility. Not only is the story told, but its moral significance is expressly.set forth. Yet the great principles which are explicit in Old Testament history are Implied in all history in the history of every nation which exists upon earth. Go where we may, we do not and cannot go beyond the sphere of Divine retribution. Everywhere "the way of transgressors is hard," and "the wages of sin is death.
VI RECOMPENSE IS A PRINCIPLE OF THE DIVINE GOVERNMENT WHICH, WHEN ITS ENDS ARE ANSWERED, ADMITS OF BEING TEMPERED WITH MERCY. It is observable that, in the prophetic writings, we find no unqualified denunciation. Threats of severe punishment are met with; but they are followed by offers of mercy and promises of pardon to the penitent. The gates of hope are not closed upon the sinner. And if the most complete and glorious manifestation of God"s character is to be found in the gospel of Christ, it must be remembered that, whilst that gospel was occasioned by man"s ruin by sin and his liability to punishment, it was intended to secure man"s salvation and deliverance "from the wrath to come. T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v5 General Information:
General Information:
These are Yahweh's words to the people of Israel.
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The Lord Yahweh says this
Yahweh speaks of himself by name to remind Ezekiel and the people that what he is saying is important. See how you translated this in Ezekiel 6:11. AT: "I, the Lord Yahweh, say this" (See: First, Second, or Third Person)
Lord Yahweh
See how you translated this in Ezekiel 2:4.
Disaster! A unique disaster! Behold, it is coming.
These exclamations are meant to make the passage very strong. AT: "Behold, a terrible disaster is coming, one that no one has ever experienced before"
Behold, it
"You can be absolutely sure that it"
The end has woken up against you
The judgment that is coming is treated as if it were an enemy waking up from sleep. (See: Personification)
the mountains will no longer be joyful
The word "mountains" is a metonym for the people who live on the mountains. AT: "the people on the mountains will not have any more joy" (See: Metonymy)
translationWords
Lord Yahweh
doom
joy
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v5 7:5-9 A second message reiterates the personal nature of…
7:5-9 A second message reiterates the personal nature of the coming judgment. The people would not simply know that God is the Lord, as in 7:4. The Lord, who once showed himself to his people as “the Lord who heals you” (Exod 15:26), had now become “the Lord who strikes you.” The day of the Lord had come (Joel 1:15; Amos 5:18-20).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.