Ezekiel 7:3

Translation
King James Version
Now is the end come upon thee, and I will send mine anger upon thee, and will judge thee according to thy ways, and will recompense upon thee all thine abominations.
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KJV (with Strong's)
Now is the end H7093 come upon thee, and I will send H7971 mine anger H639 upon thee, and will judge H8199 thee according to thy ways H1870, and will recompense H5414 upon thee all thine abominations H8441.
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Complete Jewish Bible
Now the end is upon you! I will send my anger upon you, I will judge you according to your ways. I will bring on you all your disgusting practices.
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Berean Standard Bible
The end is now upon you, and I will unleash My anger against you. I will judge you according to your ways and repay you for all your abominations.
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American Standard Version
Now is the end upon thee, and I will send mine anger upon thee, and will judge thee according to thy ways; and I will bring upon thee all thine abominations.
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World English Bible Messianic
Now is the end on you, and I will send my anger on you, and will judge you according to your ways; and I will bring on you all your abominations.
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Geneva Bible (1599)
Nowe is the ende come vpon thee, and I wil sende my wrath vpon thee, and will iudge thee according to thy wayes, and will laye vpon thee all thine abominations.
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Young's Literal Translation
Now is the end unto thee, And I have sent Mine anger upon thee, And judged thee according to thy ways, And set against thee all thine abominations.
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See also
Ezekiel 18:30Ezekiel 5:13Ezekiel 16:38Ezekiel 7:8Ezekiel 7:9Ezekiel 33:20Ezekiel 34:20
In the KJVVerse 20,581 of 31,102

Study This Verse

SUMMARY

Ezekiel 7:3 delivers a stark and unyielding declaration of God's imminent and final judgment upon the nation of Israel. It proclaims that the long-foretold "end" has arrived, signaling a decisive divine intervention where God will unleash His righteous anger, judge the people according to their wicked ways, and fully recompense them for their manifold abominations. This verse underscores the certainty and severity of divine retribution, emphasizing that the era of patience has concluded, and the consequences of persistent disobedience are now unavoidable.

CONTEXT

  • Literary Context: Ezekiel 7:3 is an integral part of a larger prophetic oracle found in Ezekiel 7, which serves as a dramatic and vivid pronouncement of Jerusalem's impending downfall and the desolation of the land of Israel. The chapter repeatedly emphasizes the theme of "the end" (vv. 2, 3, 6), creating a sense of inescapable finality and urgency. This particular verse, following the initial declaration of the end, specifies the divine agent ("I will send mine anger") and the basis of the judgment ("according to thy ways," "all thine abominations"), setting the stage for the detailed descriptions of destruction and despair that follow in the rest of the chapter. It is a direct, personal address from God to the land, underscoring the divine authorship of the catastrophe.
  • Historical & Cultural Context: The prophecies of Ezekiel were delivered during the Babylonian exile, a period following the initial deportations of Judah's elite in 597 BC, and leading up to the final destruction of Jerusalem and its Temple in 586 BC. Ezekiel's audience, the exiled Jews in Babylon, struggled to reconcile their understanding of God's covenant faithfulness with their current plight. This verse, therefore, serves to explain the "why" behind their suffering: it was not merely a geopolitical defeat but a just divine judgment for generations of covenant infidelity. The "ways" and "abominations" refer to rampant idolatry (as graphically depicted in Ezekiel 8), social injustice, moral corruption, and a pervasive rejection of God's laws and prophetic warnings, which were common within ancient Near Eastern societies but particularly condemned by Israel's covenant with Yahweh.
  • Key Themes: This verse powerfully articulates several core themes prevalent throughout Ezekiel and the broader prophetic literature. Firstly, it highlights Divine Judgment and Wrath, emphasizing God's active and intentional involvement in history to uphold His holiness and justice. The "sending of anger" and "recompense" are not passive withdrawals but deliberate acts of a sovereign God who does not tolerate sin indefinitely, reinforcing the truth that the Lord is slow to anger but will by no means clear the guilty, as seen in Nahum 1:3. Secondly, it underscores the Consequences of Sin, establishing a direct and unavoidable link between human actions ("thy ways," "thine abominations") and divine retribution. This principle, foundational to biblical ethics, asserts that sin incurs a debt that must be paid, echoing the truth that the wages of sin is death. Finally, the repeated declaration of "the end" signifies The End of an Era, marking a definitive conclusion to Judah's independent kingdom, the destruction of the Temple (the symbol of God's presence among them), and a profound shift in God's covenant dealings with His people, ushering in a period of exile and dispersion.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • End (Hebrew, qêts', H7093): This term, from H7093, signifies an extremity, a decisive, final, and divinely appointed conclusion or termination. It denotes a fixed point beyond which something will not continue in its current state, rather than a gradual decline. In Ezekiel 7:3, its repetition emphasizes the absolute certainty and immediacy of the judgment, marking a divinely determined cessation of Israel's current rebellious existence and a definitive end to God's patience.
  • Ways (Hebrew, derek', H1870): Derived from H1870, derek refers to a road or path, but figuratively, it describes a course of life, a mode of action, or one's conduct. Here, it encapsulates the entire trajectory of Israel's behavior—their moral, spiritual, and social practices. God's judgment is not arbitrary but precisely "according to thy ways," meaning it is a just and proportionate response to their persistent pattern of disobedience and unfaithfulness.
  • Recompense (Hebrew, nâthan', H5414): nâthan is a versatile primitive root meaning "to give," but in this context, it carries the specific nuance of "to give back" or "to repay." When combined with "abominations," it signifies a just and complete retribution for their detestable acts. God is not merely punishing but justly settling accounts, ensuring that the consequences fully align with the severity of their sins.
  • Abominations (Hebrew, tôwʻêbah', H8441): This term describes something disgusting or abhorrent, particularly in a moral or religious sense. It frequently refers to idolatry, grave moral impurities (such as those detailed in Ezekiel 8:6), and social injustices that are detestable to God. Its inclusion highlights the nature and severity of the sins that provoked God's righteous anger and necessitated such a severe judgment.

Verse Breakdown

  • "Now is the end come upon thee": This opening clause declares with absolute certainty and immediacy that a divinely appointed termination has arrived for the nation of Israel. The "end" refers not to annihilation, but to the end of their independent existence, their privileged status in the land, and the current phase of their relationship with God marked by covenant violations. It signifies the culmination of a long period of divine patience.
  • "and I will send mine anger upon thee": This clause reveals the active agent and the emotional impetus behind the impending judgment. It is God Himself ("I") who will directly and intentionally unleash His righteous indignation ("mine anger") upon them. This is not a passive withdrawal but a powerful, deliberate act of divine wrath, demonstrating God's holiness and His intolerance for unrepentant sin.
  • "and will judge thee according to thy ways": Here, the basis of the judgment is explicitly stated. God's judgment is not arbitrary but perfectly just, aligning precisely with the nation's "ways"—their entire course of conduct, their moral and spiritual behavior. This emphasizes divine equity, where the punishment fits the crime, reflecting God's perfect righteousness and knowledge of all human actions.
  • "and will recompense upon thee all thine abominations": This final clause reinforces the principle of just retribution. God will fully "recompense" or repay them for "all" their "abominations"—the detestable, morally repugnant practices, particularly idolatry and grave moral impurities, that characterized their rebellion against Him. This signifies a complete and exhaustive settling of accounts, leaving no sin unaddressed and ensuring that the consequences are total and comprehensive.

Literary Devices

Ezekiel 7:3 is rich with literary devices that amplify its powerful message. The most prominent is Repetition, particularly of the phrase "upon thee," which appears three times in this short verse. This anaphora creates a relentless sense of directness and inevitability, emphasizing that the judgment is specifically targeted at Israel and cannot be evaded. There is also a strong element of Personification in "I will send mine anger," as anger is depicted as something that can be dispatched, highlighting God's active agency and control over His righteous indignation. The verse also employs a form of Climax or Escalation, moving from a general declaration of "the end" to the specific actions of God ("send mine anger"), the basis of judgment ("according to thy ways"), and the comprehensive nature of retribution ("recompense upon thee all thine abominations"). This progression builds intensity and underscores the thoroughness of divine justice.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 7:3 is a profound theological statement on the nature of God's justice and His covenant relationship with Israel. It reveals a God who is not merely transcendent but immanently involved in human history, upholding His moral order and responding to human sin with righteous judgment. This verse underscores the biblical truth that God is holy and cannot tolerate unrepentant sin, particularly from His covenant people who have been given His law and prophets. The judgment described is not arbitrary but is a direct consequence of Israel's persistent rebellion, idolatry, and moral decay, demonstrating that divine patience has limits and that faithfulness to the covenant carries both blessings for obedience and curses for disobedience. It serves as a stark reminder that God's character demands that all "ways" and "abominations" be brought to account, affirming His unwavering commitment to justice and righteousness in the world.

REFLECTION AND APPLICATION

Ezekiel 7:3, while a severe warning to ancient Israel, carries timeless implications for all who seek to walk with God. It serves as a potent reminder that our actions, both individual and corporate, have profound consequences, and that God, in His perfect justice, will ultimately hold all humanity accountable for their "ways" and "abominations." For believers today, this verse calls for a deep and ongoing commitment to repentance and holiness. It prompts us to honestly examine our own lives, identifying any "abominations"—attitudes, habits, or practices that grieve the Holy Spirit or contradict God's revealed will—and to actively turn from them. It also challenges us to consider our collective "ways" as a community of faith, ensuring that our corporate conduct aligns with the righteousness of Christ. Living with an awareness of God's ultimate judgment, as seen in passages like the Bema Seat of Christ, should motivate us to live lives that honor Him, not out of fear, but out of love and gratitude for the grace that has been extended to us.

Questions for Reflection

  • What "ways" or "abominations" in my own life or in the church today might provoke God's righteous anger, even if His patience endures?
  • How does the concept of God's "recompense" for sin shape my understanding of His justice and mercy?
  • In what areas of my life do I need to be more intentional about aligning my actions with God's will, recognizing that "the end" may come for certain patterns of behavior?

FAQ

Does God still "send His anger" and "judge" people today in the same way He did Israel?

Answer: While the specific, national judgment on ancient Israel culminating in the destruction of Jerusalem in 586 BC was a unique historical event tied to their covenant relationship, the underlying principles of God's character remain unchanged. God is eternally just and holy, and He continues to respond to sin. Today, under the New Covenant, the emphasis is on God's grace and mercy through Christ, offering salvation and forgiveness. However, the Bible also speaks of a future, ultimate judgment for all humanity (Hebrews 9:27), and there are still natural consequences for sin in this life, as well as divine discipline for believers (Hebrews 12:5-11). So, while the form of judgment may differ, God's righteous response to sin and His ultimate justice are constant.

CHRIST-CENTERED FULFILLMENT

Ezekiel 7:3, with its stark declaration of divine judgment and recompense for sin, finds its ultimate and profound Christ-centered fulfillment in the person and work of Jesus Christ. The "end" that came upon Israel for their "ways" and "abominations" foreshadows the universal truth that all humanity stands under the judgment of a holy God, for "all have sinned and fall short of the glory of God" (Romans 3:23). Yet, in Christ, God's righteous anger was fully satisfied. Jesus, the Lamb of God who takes away the sin of the world, willingly bore the recompense for our abominations on the cross, becoming sin for us so that in Him we might become the righteousness of God (2 Corinthians 5:21). The judgment that was due to us, the "end" of our sinful existence, was met in His crucifixion. For those who believe, the curse of the law and the penalty for our ways have been redeemed (Galatians 3:13), ushering in a new era of grace and reconciliation, where we are no longer judged according to our former ways but are made new creations in Him (2 Corinthians 5:17). Thus, while Ezekiel's prophecy spoke of a terrifying end, Christ offers an eternal beginning for all who trust in Him.

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Commentary on Ezekiel 7 verses 1–15

We have here fair warning given of the destruction of the land of Israel, which was now hastening on apace. God, by the prophet, not only sends notice of it, but will have it inculcated in the same expressions, to show that the thing is certain, that it is near, that the prophet is himself affected with it and desires they should be so too, but finds them deaf, and stupid, and unaffected. When the town is on fire men do no seek for fine words and quaint expressions in which to give an account of it, but cry about the streets, with a loud and lamentable voice, "Fire! fire!" So the prophet here proclaims, An end! an end! it has come, it has come; behold, it has come. He that hath ears to hear let him hear.

I. An end has come, the end has come (Eze 7:2), and again (Eze 7:3, Eze 7:6), Now has the end come upon thee - the end which all their wickedness had a tendency to, and which God had often told them it would come to at last, when by his prophets he had asked them, What will you do in the end hereof? - the end which all the foregoing judgments had been working towards, as means to bring it about (their ruin shall now be completed) - or the end, that is, the period of their state, the final destruction of their nation, as the deluge was the end of all flesh, Gen 6:13. They had flattered themselves with hopes that they should shortly see an end of their troubles. "Yea," says God, "An end has come, but a miserable one, not the expected end" (which is promised to the pious remnant among them, Jer 29:11); "it is the end, that end which you have been so often warned of, that last end which Moses wished you to consider (Deu 32:29), and which, because Jerusalem remembered not, therefore she came down wonderfully," Lam 1:9. This end was long in coming, but now it has come. Though the ruin of sinners comes slowly, it comes surely. "It has come; it watches for thee, ready to receive thee." This perhaps looks further, to the last destruction of that nation by the Romans, which that by the Chaldeans was an earnest of; and still further to the final destruction of the world of the ungodly. The end of all things is at hand; and Jerusalem's last end was a type of the end of the world, Mat 24:3. Oh that we could all see that end of time and days very near, and the end of our own time and days much nearer, that we may secure a happy lot at the end of the days! Dan 12:13. This end comes upon the four corners of the land. The ruin, as it shall be final, so it shall be total; no part of the land shall escape; no, not that which lies most remote. Such will the destruction of the world be; all these things shall be dissolved. Such will the destruction of sinners be; none can avoid it. Oh that the wickedness of the wicked might come to an end, before it bring them to an end!

II. An evil, an only evil, behold, has come, Eze 7:5. Sin is an evil, an only evil, an evil that has no good in it; it is the worst of evils. But this is spoken of the evil of trouble; it is an evil, one evil, and that one shall suffice to affect and complete the ruin of the nation; there needs no more to do its business; this one shall make an utter end, affliction needs not rise up a second time, Nah 1:9. It is an evil without precedent or parallel, an evil that stands alone; you cannot produce such another instance. It is to the impenitent an evil, an only evil; it hardens their hearts and irritates their corruptions, whereas there were those to whom it was sanctified by the grace of God and made a means of much good; they were sent into Babylon for their good, Jer 24:5. The wicked have the dregs of that cup to drink which to the righteous is full of mixtures of mercy, Psa 75:8. The same affliction is to us either a half evil or an only evil according as we conduct ourselves under it and make use of it. But when an end, the end, has come upon the wicked world, then an evil, an only evil, comes upon it, and not till then. The sorest of temporal judgments have their allays, but the torments of the damned are an evil, an only evil.

III. The time has come, the set time, for the inflicting of this only evil and the making of this full end; for to all God's purposes there is a time, a proper time, and that prefixed, in which the purpose shall have its accomplishment; particularly the time of reckoning with wicked people, and rendering to them according to their desserts, is fixed, the day of the revelation of the righteous judgment of god; and he sees, whether we see it or no, that his day is coming. This they are here told of again and again (Eze 7:10): Behold, the day that has lingered so long has come at last, behold, it has come. The time has come, the day draws near, the day of trouble is near, Eze 7:7, Eze 7:12. Though threatened judgments may be long deferred, yet they shall not be dropped; the time for executing them will come. Though God's patience may put them off, nothing but man's sincere repentance and reformation will put them by. The morning has come unto thee (Eze 7:7), and again (Eze 7:10), The morning has gone forth; the day of trouble dawns, the day of destruction is already begun. The morning discovers that which was hidden; they thought their secret sins would never come to light, but now they will be brought to light. They used to try and execute malefactors in the morning, and such a morning of judgment and execution is now coming upon them, a day of trouble to sinners, the year of their visitation. See how stupid these people were, that, though the day of their destruction was already begun, yet they were not aware of it, but must be thus told of it again and again. The day of trouble, real trouble, is near, and not the sounding again of the mountains, that is, not a mere echo or report of troubles, as they were willing to think it was, nothing but a groundless surmise; as if the men that came against them were but the shadow of the mountains (as Zebul suggested to Gaal, Jdg 9:36) and the intelligence they received were but an empty sound, reverberated from the mountains. No; the trouble is not a fancy, and so you will soon find.

IV. All this comes from God's wrath, not allayed, as sometimes it has been, with mixtures of mercy. This is the fountain from which all these calamities flow; and this is the wormwood and the gall in the affliction and the misery, which make it bitter indeed (Eze 7:3): I will send my anger upon thee. Observe, God is Lord of his anger; it does not break out but when he pleases, nor fasten upon any but as he directs it and gives it commission. The expression rises higher (Eze 7:8): Now will I shortly pour out my fury upon thee in full vials, and accomplish my anger, all the purposes and all the products of it, upon thee. This wrath does not single out here and there one to be made examples, but it is upon all the multitude thereof (Eze 7:12, Eze 7:14); the whole body of the nation has become a vessel of wrath, fitted for destruction. God does sometimes in wrath remember mercy, but now he says, My eye shall not spare thee, neither will I have pity, Eze 7:4 and again Eze 7:9. Those shall have judgment without mercy who made light of mercy when it was offered them.

V. All this is the just punishment of their sins, and it is what they have by their own folly brought upon themselves. This is much insisted on here, that they might be brought to justify God in all he had brought upon them. God never sends his anger but in wisdom and justice; and therefore it follows, "I will judge thee according to thy ways, Eze 7:3. I will examine what thy ways have been, compare them with the law, and then deal with thee according to the merit of them, and recompense them to thee," Eze 7:4. Note, In the heaviest judgments God inflicts upon sinners he does but recompense their own ways upon them; they are beaten with their own rod. And, when God comes to reckon with a sinful people, he will bring every provocation to account: "will recompense upon thee all thy abominations (Eze 7:3); and now thy iniquity shall be found to be hateful (Psa 36:2) and thy abominations shall be in the midst of thee" (Eze 7:4); that is, the secret wickedness shall now be brought to light, and that shall appear to have been in the midst of thee which before was not suspected; and thy sin shall now become an abomination to thyself. So the abomination of iniquity will be when it comes to be an abomination of desolation, Mat 24:15. Or, Thy abominations (that is, the punishments of them) shall be in the midst of thee; they shall reach to thy heart. See Jer 4:18. Or therefore God will not spare, nor have pity, because, even when he is recompensing their ways upon them, yet in their distress they trespass yet more; their abominations are still in the midst of them, indulged and harboured in their hearts. It is repeated again (Eze 7:8, Eze 7:9), I will judge thee, I will recompense thee. Two sins are particularly specified as provoking God to bring these judgments upon them - pride and oppression. 1. God will humble them by his judgments, for they have magnified themselves. The rod of affliction has blossomed, but it was pride that budded, Eze 7:10. What buds in sin will blossom in some judgment or other. The pride of Judah and Jerusalem appeared among all orders and degrees of men, as buds upon the tree in spring. 2. Their enemies shall deal hardly with them, for they have dealt hardly with one another (Eze 7:11): Violence has risen up into a rod of wickedness; that is, their injuriousness to one another is protected and patronised by the power of the magistrate. The rod of government had become a rod of wickedness, to such a degree of impudence was violence risen up. I saw the place of judgment, that wickedness was there, Ecc 3:16; Isa 5:7. Whatever are the fruits of God's judgments, it is certain that our sin is the root of them.

VI. There is no escape from these judgments nor fence against them, for they shall be universal and shall bear down all before them, without remedy. 1. Death in its various shapes shall ride triumphantly, both in town and in country, both within the city and without it, Eze 7:15. Men shall be safe nowhere; for he that is in the field shall die by the sword (every field shall be to them a field of battle) and he that is in the city, though it be a holy city, yet it shall not be his protection, but famine and pestilence shall devour him. Sin had abounded both in city and country, Iliacos intra muros peccator et extra - Trojans and Greeks offend alike; and therefore among both desolations are made. 2. None of those that are marked for death shall escape: There shall none of them remain. None of those proud oppressors that did violence to their poor neighbours with the rod of wickedness, none of them shall be left, but they shall be all swept away by the desolation that is coming (Eze 7:11): None of their multitude, that is, of the rabble, whom they set on to do mischief, and to countenance them in doing it, to cry, "Crucify, crucify," when they were resolved on the destruction of any, none of them shall remain, nor any of theirs; their families shall all be destroyed, and neither root nor branch left them. This multitude, this mob, divine vengeance will in a particular manner fasten upon; for wrath is upon all the multitude thereof (Eze 7:12, Eze 7:14) and the vision was touching the whole multitude thereof (Eze 7:13), the bulk of the common people. The judgments coming shall carry them away by wholesale, and they shall neither secure themselves nor their masters whose creatures and tools they were. God's judgments, when they come with commission, cannot be overpowered by multitudes. Though hand join in hand, yet shall not the wicked go unpunished. 3. Those that fall shall not be lamented (Eze 7:11): There shall be no wailing for them, for there shall be none left to bewail them, but such as are hastening apace after them. And the times shall be so bad that men shall rather congratulate than lament the death of their friends, as reckoning those happy that are taken away from seeing these desolations and sharing in them, Jer 16:4, Jer 16:5. 4. They shall not be able to make any resistance. The decree has gone forth, and the vision concerning them shall not return, Eze 7:13. God will not reveal it, and they cannot defeat it; and therefore it shall not return re infecta - without having accomplished any thing, but shall accomplish that for which he sends it. God's word will take place, and then, (1.) Particular persons cannot make their part good against God: No man shall strengthen himself in the iniquity of his life; it will be to no purpose for sinners to set God and his judgments at defiance as they used to do. None ever hardened his heart against God and prospered. Those that strengthen themselves in their wickedness will be found not only to weaken, but to ruin, themselves, Psa 52:7. (2.) The multitude cannot resist the torrent of these judgments, nor make head against them (Eze 7:14): They have blown the trumpet, to call their soldiers together, and to animate and encourage those whom they have got together, and thus they think to make all ready; but all in vain; none enlist themselves, or those that do have not courage to face the enemy. Note, If God be against us, none can be for us to do us any service. 5. They shall have no hope of the return of their prosperity, with which to support themselves in their adversity; they shall have given up all for gone; and therefore, "Let not the buyer rejoice that he is increasing his estate and has become a purchaser; nor let the seller mourn that he is lessening his estate and has become a bankrupt," Eze 7:12. See the vanity of the things of this world, and how worthless they are - that in a time of trouble, when we have most need of them, we may perhaps make least account of them. Those that have sold are the more easy, having the less to lose, and those that have bought have but increased their own cares and fears. Because the fashion of this world passes away, let those that buy be as though they possessed not, because they know not how soon they may be dispossessed, Co1 7:29-31. It is added (Eze 7:13), "The seller shall not return, at the year of jubilee, to that which is sold, according to the law, though he should escape the sword and pestilence, and live till that year comes; for no inheritances shall be enjoyed here till the seventy years be accomplished, and then men shall return to their possessions, shall claim and have their own again." In the belief of this, Jeremiah, about this time, bought his uncle's field, yet, according to the charge, the buyer did not rejoice, but complain, Jer 32:25. 6. God will be glorified in all: "You shall know that I am the Lord (Eze 7:4), that I am the Lord that smiteth, Eze 7:9. You look at second causes, and think it is Nebuchadnezzar that smites you, but you shall be made to know he is but the staff: it is the hand of the Lord that smiteth you, and who knows the weight of his hand?" Those who would not know it was the Lord that did them goo shall be made to know it is the Lord that smiteth them; for, one way or other, he will be owned.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–15. Public domain.
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JeromeAD 420
Commentary on Ezekiel
(Verse 3, 4.) Now the end is upon you, and I will unleash my fury upon you, and I will judge you according to your ways, and I will bring all your abominations against you. And my eye will not spare you, and I will have no pity, but I will bring your ways upon you, and your abominations will be in your midst, and you will know that I am the Lord. In this chapter, according to the Septuagint Interpreters, the order has been changed and confused, so that the first become last, and the last become first or middle, and even the middle is now transferred to the extremes and vice versa. From this point, following the Hebrew and other interpreters, we have set forth the order of truth. Therefore, the speech is directed to the land of Israel, because the end and consummation will come upon it, and the Lord will send forth His anger upon it, not unjustly, but only coming from indignation; but it will be full of equity and reason, so that He may judge it according to His ways, and show it all its abominations. He will remember His works and understand what evil it has done. But as he says: My eye will not spare you, and I will not have pity, like a most merciful physician who wants to cut away putrid flesh and burn festering wounds with a cauterizing iron, he does not spare in order to spare; he does not have pity in order to have more pity; so that nothing putrid and corrupting remains in the body to infect the living flesh nearby. The Lord strikes those whom he loves, and he chastises every son whom he receives (Heb. 12:6). Of this understanding, it is said: I will strike and I will heal (Deut. 32:39). For every medicine has bitterness in the beginning, but afterwards the fruits of pain are revealed, and health is shown. This is what God speaks through Amos: 'Because I have known you from all the tribes of the earth, therefore I will avenge upon all your sins.' For the Lord knows those who belong to Him. And He says in Second Timothy: 'I will set forth his ways, and all the steps of his life, his abominations and stains, that the previous sins may be placed before the eyes of the sinner who is punished for the sake of health.' And when the Lord has done this, those who were oppressed will know that He is the Lord. This itself signifies and that testimony: I will punish Jacob according to his ways, and repay him according to his deeds. (Hosea 12:2).
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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