Ezekiel 7:9
I will not look on you with pity, nor will I spare you, but I will punish you for your ways and for the abominations among you. Then you will know that it is I, the LORD, who strikes the blow.
I will not look on you with pity
This phrase emphasizes the severity of God's judgment. In the context of Ezekiel, God is addressing the Israelites who have persistently turned away from Him despite numerous warnings. The absence of pity signifies a divine response to their hardened hearts and continuous rebellion. This reflects the principle found in Proverbs 1:24-28, where wisdom warns that those who ignore her will not find help in their time of distress.

nor will I spare you
The lack of sparing indicates the inevitability and thoroughness of the coming judgment. Historically, this is set during the Babylonian siege of Jerusalem, a time when the city faced destruction due to its inhabitants' sins. This phrase echoes the warnings given in Deuteronomy 28, where blessings and curses are outlined based on Israel's obedience or disobedience to God's commandments.

but I will punish you for your ways
This highlights the concept of divine retribution, where the punishment corresponds directly to the actions of the people. The "ways" refer to the lifestyle and choices that have led them away from God's statutes. This is consistent with the principle of sowing and reaping found in Galatians 6:7-8, where actions have consequences.

and for the abominations among you
The term "abominations" refers to idolatry and other practices detestable to God, which were prevalent in Israel at the time. These practices included worshipping foreign gods and engaging in rituals contrary to the Law of Moses. The abominations are a direct violation of the first commandment (Exodus 20:3) and are often linked to the spiritual adultery described in the prophetic books.

Then you will know that it is I, the LORD, who strikes the blow
This phrase underscores the purpose of the judgment: to reveal God's sovereignty and identity to His people. The recognition of God as the one who enacts judgment is meant to lead to repentance and acknowledgment of His authority. This is a recurring theme in Ezekiel, where God's actions are intended to demonstrate His power and holiness, as seen in Ezekiel 6:7 and 11:10. The ultimate goal is to restore the relationship between God and His people, pointing forward to the redemptive work of Christ, who reconciles humanity to God.

Persons / Places / Events
1. Ezekiel
A prophet during the Babylonian exile, tasked with delivering God's messages of judgment and hope to the Israelites.

2. Israel
The nation to whom Ezekiel is prophesying, specifically the people of Judah who are facing impending judgment due to their sins.

3. The LORD (Yahweh)
The covenant God of Israel, who is executing judgment on His people for their disobedience and idolatry.

4. Babylonian Exile
The historical context in which Ezekiel prophesied, a period of punishment and reflection for the Israelites.

5. Abominations
Refers to the idolatrous and sinful practices of the Israelites that provoked God's judgment.
Teaching Points
God's Justice is Unwavering
God's judgment is a response to sin and is consistent with His holy nature. He does not overlook sin, and His justice is impartial.

The Consequences of Sin
The Israelites' abominations led to severe consequences. This serves as a warning that sin has real and often devastating repercussions.

Recognition of God's Sovereignty
The phrase "Then you will know that it is I, the LORD, who strikes" emphasizes that God's actions are purposeful, leading to a recognition of His sovereignty.

Call to Repentance
While this passage speaks of judgment, it also implicitly calls for repentance. Understanding the severity of God's judgment should lead us to turn away from sin.

Living in Obedience
Believers are called to live in a way that honors God, avoiding the pitfalls of idolatry and disobedience that led to Israel's downfall.
Bible Study Questions
1. How does understanding the historical context of the Babylonian exile enhance our comprehension of Ezekiel 7:9?

2. In what ways does the theme of divine justice in Ezekiel 7:9 challenge or affirm your understanding of God's character?

3. How can we apply the warning against abominations in our contemporary context, particularly in areas where idolatry might be more subtle?

4. What are some practical steps we can take to ensure that our conduct aligns with God's standards, avoiding the pitfalls that led to Israel's judgment?

5. How does the message of Ezekiel 7:9 connect with the New Testament teachings on God's judgment and mercy, and how should this influence our daily walk with Christ?
Connections to Other Scriptures
Deuteronomy 28
This chapter outlines the blessings for obedience and curses for disobedience, providing a backdrop for understanding the consequences Israel faces in Ezekiel 7.

Jeremiah 25
Jeremiah also prophesies about the Babylonian captivity, emphasizing the theme of divine judgment for persistent sin.

Romans 2
Paul speaks about God's righteous judgment, reinforcing the idea that God repays each person according to their deeds.

Revelation 16
The bowls of God's wrath are poured out, echoing the theme of divine retribution found in Ezekiel 7.
God's Hand in JudgmentEzekiel 7:9
The Hand of the Dock on the Hour of DoomJ.D. Davies Ezekiel 7:1-15
Aspects of the Execution of the Divine JudgmentsW. Jones Ezekiel 7:5-11
People
Ezekiel
Places
Jerusalem
Topics
Abominations, Accordance, Blow, Bring, Conduct, Detestable, Disgusting, Eye, Gives, Mercy, Midst, Pity, Practices, Punish, Punishment, Recompense, Render, Repay, Smite, Smiter, Smiteth, Smiting, Spare, Strike, Strikes, Works
Dictionary of Bible Themes
Ezekiel 7:8-10

     5793   arrogance

Library
Motives to Holy Mourning
Let me exhort Christians to holy mourning. I now persuade to such a mourning as will prepare the soul for blessedness. Oh that our hearts were spiritual limbecs, distilling the water of holy tears! Christ's doves weep. They that escape shall be like doves of the valleys, all of them mourning, every one for his iniquity' (Ezekiel 7:16). There are several divine motives to holy mourning: 1 Tears cannot be put to a better use. If you weep for outward losses, you lose your tears. It is like a shower
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Healing a Demoniac in a Synagogue.
(at Capernaum.) ^B Mark I. 21-28; ^C Luke . IV. 31-37. ^b 21 And they [Jesus and the four fishermen whom he called] go into { ^c he came down to} Capernaum, a city of Galilee. [Luke has just spoken of Nazareth, and he uses the expression "down to Capernaum" because the latter was on the lake shore while Nazareth was up in the mountains.] And ^b straightway on the sabbath day he entered into the synagogue and taught. { ^c was teaching them} ^b 22 And they were astonished at his teaching: for he taught
J. W. McGarvey—The Four-Fold Gospel

The Hebrew Sages and their Proverbs
[Sidenote: Role of the sages in Israel's life] In the days of Jeremiah and Ezekiel (Jer. xviii. 18; Ezek. vii. 26) three distinct classes of religious teachers were recognized by the people: the prophets, the priests, and the wise men or sages. From their lips and pens have come practically all the writings of the Old Testament. Of these three classes the wise men or sages are far less prominent or well known. They wrote no history of Israel, they preached no public sermons, nor do they appear
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

"And There is None that Calleth Upon Thy Name, that Stirreth up Himself to Take Hold on Thee,"
Isaiah lxiv. 7.--"And there is none that calleth upon thy name, that stirreth up himself to take hold on thee," &c. They go on in the confession of their sins. Many a man hath soon done with that a general notion of sin is the highest advancement in repentance that many attain to. You may see here sin and judgment mixed in thorough other(315) in their complaint. They do not so fix their eyes upon their desolate estate of captivity, as to forget their provocations. Many a man would spend more affection,
Hugh Binning—The Works of the Rev. Hugh Binning

Blessed are they that Mourn
Blessed are they that mourn. Matthew 5:4 Here are eight steps leading to true blessedness. They may be compared to Jacob's Ladder, the top whereof reached to heaven. We have already gone over one step, and now let us proceed to the second: Blessed are they that mourn'. We must go through the valley of tears to paradise. Mourning were a sad and unpleasant subject to treat on, were it not that it has blessedness going before, and comfort coming after. Mourning is put here for repentance. It implies
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

"Thou Shall Keep Him in Perfect Peace, Whose Mind is Stayed on Thee, Because He Trusteth in Thee. "
Isaiah xxvi. 3.--"Thou shall keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee." All men love to have privileges above others. Every one is upon the design and search after some well-being, since Adam lost that which was true happiness. We all agree upon the general notion of it, but presently men divide in the following of particulars. Here all men are united in seeking after some good; something to satisfy their souls, and satiate their desires. Nay, but they
Hugh Binning—The Works of the Rev. Hugh Binning

There is a Blessedness in Reversion
Blessed are the poor in spirit. Matthew 5:3 Having done with the occasion, I come now to the sermon itself. Blessed are the poor in spirit'. Christ does not begin his Sermon on the Mount as the Law was delivered on the mount, with commands and threatenings, the trumpet sounding, the fire flaming, the earth quaking, and the hearts of the Israelites too for fear; but our Saviour (whose lips dropped as the honeycomb') begins with promises and blessings. So sweet and ravishing was the doctrine of this
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

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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