Ezekiel 7:8

Translation
King James Version
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.
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KJV (with Strong's)
Now will I shortly H7138 pour out H8210 my fury H2534 upon thee, and accomplish H3615 mine anger H639 upon thee: and I will judge H8199 thee according to thy ways H1870, and will recompense H5414 thee for all thine abominations H8441.
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Complete Jewish Bible
Now, soon, I will pour out my fury on you, I will spend my anger on 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
Very soon I will pour out My wrath upon you and vent 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 will I shortly pour out my wrath upon thee, and accomplish mine anger against 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 will I shortly pour out my wrath on you, and accomplish my anger against 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)
Now I will shortly powre out my wrath vpon thee, and fulfil mine anger vpon thee: I will iudge thee according to thy wayes, and will lay vpon thee all thine abominations.
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Young's Literal Translation
Now, shortly I pour out My fury on thee, And have completed Mine anger against thee, And judged thee according to thy ways, And set against thee all thine abominations.
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See also
Ezekiel 9:8Ezekiel 14:19Isaiah 42:25Ezekiel 20:8Ezekiel 20:21Nahum 1:6Ezekiel 20:13
In the KJVVerse 20,586 of 31,102

Study This Verse

SUMMARY

Ezekiel 7:8 delivers a potent and uncompromising declaration of God's imminent and decisive judgment upon the nation of Judah. It underscores the absolute certainty that divine wrath, long restrained, is now to be fully unleashed as a direct, righteous, and precise recompense for their pervasive idolatry, moral corruption, and covenant unfaithfulness. The verse emphasizes that God's judgment is not arbitrary but is meticulously tailored to the "ways" and "abominations" of the people, highlighting the immutable principle of divine retribution where consequences are directly proportional to sin.

CONTEXT

  • Literary Context: Ezekiel 7 marks a dramatic shift in the prophet's message, moving from symbolic actions and visions to a direct, unmitigated oracle of judgment against the entire land of Israel. The chapter opens with the chilling, repeated pronouncement, "An end! The end has come upon the four corners of the land!" Ezekiel 7:2. This emphatic declaration establishes a tone of finality and urgency, signaling that the period of warning, delay, and potential repentance is definitively over. Verses 3-7 meticulously detail the pervasive nature of the impending disaster—destruction, famine, pestilence, and exile—affecting every segment of society, from the highest mountains to the lowest valleys, and from the common person to the king. In this unfolding narrative of doom, Ezekiel 7:8 serves as a direct, personal address from God, affirming the immediate and resolute execution of the judgment previously described in more general, sweeping terms. It solidifies the divine resolve to act, leaving no doubt about the certainty and immediacy of the coming catastrophe.
  • Historical & Cultural Context: The prophecy in Ezekiel 7 was delivered to the Jewish exiles in Babylon, likely between 593-592 BC, preceding the ultimate destruction of Jerusalem in 586 BC. During this tumultuous period, many in Judah, both those still residing in the land and some among the exiles, clung to a dangerous, false sense of security. They erroneously believed Jerusalem was impregnable due to the presence of the Temple and God's covenant with David. Despite this, they engaged in widespread idolatry, syncretism (mixing Yahwism with pagan practices), and rampant social injustice, practices profoundly offensive to Yahweh and explicitly forbidden by the Mosaic Law. The "abominations" mentioned in the verse would have encompassed a litany of covenant violations, including Baal worship, the horrific practice of child sacrifice to Molech (as condemned in Jeremiah 32:35), pervasive sexual immorality, and the blatant defilement of the Temple itself, as vividly detailed in Ezekiel 8. God's judgment, therefore, was not merely a punitive act but a righteous and necessary response to a covenant people who had persistently violated their sacred obligations and polluted the land with their unholy practices.
  • Key Themes: This verse powerfully contributes to several overarching themes central to Ezekiel's prophecy and the broader prophetic literature. Firstly, it emphatically underscores the sovereignty and holiness of God, demonstrating that Yahweh is not a passive or indifferent deity but an active, righteous Judge who demands absolute obedience and purity from His covenant people. His character necessitates a response to sin. Secondly, it highlights the certainty and severity of divine judgment for unrepentant sin, particularly idolatry and covenant unfaithfulness. The repeated references to "fury" (H2534, chêmâh') and "anger" (H639, ʼaph') underscore the intense and righteous indignation of God. Thirdly, the verse articulates the foundational biblical principle of retribution theology, where consequences are directly linked to actions: "I will judge thee according to thy ways, and will recompense thee for all thine abominations." This theme is a cornerstone of the Deuteronomic covenant and is echoed throughout the Old Testament, as seen in passages like Deuteronomy 28 and explicitly stated in Jeremiah 17:10.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • fury (Hebrew, chêmâh', H2534): This term (H2534) denotes intense heat, figuratively representing anger, rage, or indignation. It implies a burning, passionate wrath, often associated with righteous indignation against sin. In this context, it signifies the full, unmitigated intensity of God's righteous displeasure, which is about to be "poured out" without restraint. It is not a capricious human emotion but a holy response to profound and persistent rebellion against divine standards.
  • judge (Hebrew, shâphaṭ', H8199): The root (H8199) means to pronounce sentence, either for or against, implying vindication or punishment. It extends to governing or ruling. Here, it emphasizes God's role as the ultimate arbiter of justice, who will render a verdict based on the objective reality of Judah's actions. It highlights the legal and moral basis of the impending destruction, affirming that it is a just and deserved consequence, not an arbitrary act.
  • abominations (Hebrew, tôwʻêbah', H8441): This word (H8441) refers to something morally disgusting, abhorrent, or detestable, particularly in the context of idolatry, forbidden rituals, and practices that violate God's law. It encompasses a wide range of sins that defiled the land and broke the covenant, such as child sacrifice, sexual perversions, and the worship of foreign gods. The use of the plural "abominations" underscores the pervasive and multifaceted nature of Judah's sin, which had accumulated to a point beyond divine tolerance.

Verse Breakdown

  • "Now will I shortly pour out my fury upon thee": This clause emphasizes both the immediacy ("shortly," H7138, qârôwb') and the overwhelming intensity of God's impending action. The vivid imagery of "pouring out" (H8210, shâphak') suggests an unrestrained, overwhelming deluge of divine wrath, indicating that God's patience has reached its absolute limit and the judgment will be comprehensive and unavoidable.
  • "and accomplish mine anger upon thee": This phrase reinforces the certainty and finality of the judgment. To "accomplish" (H3615, kâlâh') means to bring to an end, complete, or consume. It signifies that God's anger will not merely be expressed but will be fully executed and brought to its intended conclusion, leaving no room for escape or mitigation. The divine purpose behind the wrath will be fully realized.
  • "and I will judge thee according to thy ways": Here, the principle of divine justice is clearly articulated. God's judgment is not arbitrary but is directly proportional to the "ways" (H1870, derek')—the chosen course of life, actions, and overall conduct—of the people. This highlights their full accountability, asserting that the impending doom is a righteous response to Judah's persistent path of rebellion and unfaithfulness.
  • "and will recompense thee for all thine abominations": This final clause specifies the precise reason for the judgment, linking the "recompense" (H5414, nâthan', to give/render) directly to the "abominations" (H8441, tôwʻêbah') they committed. It underscores the retributive nature of God's justice, where the punishment precisely fits the crime, particularly the detestable acts of idolatry and moral depravity that had polluted the land and broken the covenant.

Literary Devices

Ezekiel 7:8 employs several potent literary devices to convey its message of impending judgment with maximum impact. Parallelism is prominently featured throughout the verse, particularly synonymous parallelism, where the second half of a line reiterates or intensifies the meaning of the first. For instance, "Now will I shortly pour out my fury upon thee" is powerfully paralleled by "and accomplish mine anger upon thee," emphasizing the totality and certainty of God's wrath. Similarly, "and I will judge thee according to thy ways" is paralleled by "and will recompense thee for all thine abominations," reinforcing the immutable principle of divine justice and retribution. This repetitive structure amplifies the message, driving home the inevitability and comprehensive nature of the judgment. Furthermore, the language utilizes striking Imagery of "pouring out," evoking a sense of overwhelming force and unstoppable divine action, akin to a flood or an uncontainable deluge. This vivid image underscores the intensity and inescapable nature of God's wrath. The terms "fury" and "anger" can also be seen as a form of Personification, as these abstract emotions are depicted as active agents being "poured out" and "accomplished" by God, underscoring the divine resolve and the tangible, devastating impact of His righteous indignation.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 7:8 stands as a profound testament to God's unwavering holiness and justice. It reveals that while God is merciful and patient, His divine character necessitates a response to persistent, unrepentant sin, especially from a people in covenant with Him. The verse underscores the principle that God holds individuals and nations accountable for their moral and spiritual choices. The "fury" and "anger" described are not impulsive human emotions but the righteous indignation of a holy God against that which defiles His creation and violates His covenant. This judgment is an act of divine fidelity—God remains true to His own character and His warnings, even when it means bringing severe consequences upon His chosen people. It is a demonstration that God's love does not negate His justice; rather, His justice is an expression of His perfect character.

REFLECTION AND APPLICATION

Ezekiel 7:8 serves as a sobering and urgent reminder of the gravity of sin and the certainty of divine accountability. In a world that often downplays moral responsibility, dismisses the concept of sin, or presumes upon God's grace without repentance, this verse calls us to a profound seriousness about our "ways" and "abominations." It challenges us to recognize that God's patience, though vast, is not infinite, and that His justice is an inherent and active part of His character. For believers, this should not evoke a paralyzing fear of arbitrary punishment but rather a deeper reverence for God's holiness and a renewed commitment to living in accordance with His righteous standards. It compels us to examine our own lives, repent of any "abominations" (whether overt idolatry, subtle compromises with the world's values, or unconfessed sin), and walk in humility and obedience. Understanding the severity of God's judgment in the Old Testament also deepens our appreciation for the immense and undeserved grace offered through Christ, who bore the full "fury" and "anger" of God on our behalf, securing a path to reconciliation and eternal life.

Questions for Reflection

  • How does the concept of God's "fury" and "anger" in this verse shape your understanding of His holiness and justice?
  • In what "ways" might individuals, communities, or even nations today be accumulating "abominations" that could provoke divine judgment or its natural consequences?
  • How does the certainty of God's judgment for unrepentant sin motivate you toward personal repentance, greater obedience, and a deeper appreciation for grace?
  • What is the delicate balance between God's justice and His mercy, and how does this verse contribute to that theological understanding in light of the broader biblical narrative?

FAQ

Does God still "pour out His fury" on nations today?

Answer: While the specific, localized, and immediate outpouring of judgment described in Ezekiel 7:8 was a unique historical event tied to God's covenant with Israel and their persistent unfaithfulness, the underlying principles of divine justice and accountability remain timeless. God's character as a righteous judge does not change. In the New Covenant era, while He typically works through different means (e.g., the natural consequences of sin, societal decay, or allowing nations to reap what they sow), the Bible affirms that ultimate judgment for sin is still a reality. The New Testament speaks of a future day of judgment for all humanity (Revelation 20:11-15), and nations are still held accountable before God, though His patience and desire for repentance (2 Peter 3:9) are also profound.

What are "abominations" in a contemporary context?

Answer: In the context of Ezekiel 7:8, "abominations" (Hebrew tôwʻêbah) primarily referred to practices deeply offensive to God, particularly idolatry, pagan rituals (like child sacrifice), and severe moral corruptions that violated the Mosaic Law and defiled the land and the covenant. In a contemporary context, while overt idol worship may be less common in some societies, "abominations" can be understood as anything that fundamentally rejects God's revealed will and character. This includes spiritual idolatry (worshipping anything or anyone above God, such as wealth, power, or self), moral depravity (e.g., sexual immorality, injustice, oppression, violence), and any practice that defiles human dignity, God's creation, or His holy name. The principle remains that God detests sin that corrupts His people and violates His holy standards, as seen in the New Testament's condemnation of various sins in passages like Romans 1:18-32.

CHRIST-CENTERED FULFILLMENT

Ezekiel 7:8, with its stark declaration of God's "fury" and "anger" poured out as recompense for "abominations," finds its ultimate Christ-centered fulfillment not in a future judgment for believers, but in the person and redemptive work of Jesus Christ. The terrifying wrath of God against sin, so vividly portrayed here as an overwhelming deluge, was fully and perfectly absorbed by Jesus on the cross. He became the Lamb of God who takes away the sin of the world (John 1:29), bearing the divine judgment that humanity deserved. In His suffering and death, Christ experienced the ultimate "pouring out" of God's wrath, allowing all who believe in Him to escape this terrifying recompense. Thus, while Ezekiel 7:8 warns of judgment, it simultaneously magnifies the incredible grace of the New Covenant, where through Christ's atoning sacrifice, God's righteous demands are met, and believers are reconciled to Him, no longer under condemnation (Romans 8:1). The "ways" and "abominations" that once provoked divine fury are now forgiven and covered by His precious blood, offering a path to peace, righteousness, and eternal life in the one who fulfilled the law and bore its curse (Galatians 3:13).

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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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Commentary on Ezekiel
(Verse 8) Now I will pour out my anger upon you and vent my fury against you; I will judge you according to your ways and bring upon you all your abominations. If we calculate from the fifth year of the exile of King Jehoiachin to the ninth year of the reign of King Zedekiah, when Nebuchadnezzar came and besieged Jerusalem, it will be three years in total. Therefore, it is rightly said: Now I will pour out my anger upon you. I will by no means foretell to you what is to come, nor will I threaten you with things that are far off in the future: now I will unleash my fury upon you. This fury and anger is by no means without judgment: but it is to return your ways upon your own head, and to make you feel all your abominations. Moreover, we can also speak of the ultimate captivity, that after the killing of Christ, when their end came and sin awoke against them, that was fulfilled which was written: Now the wrath of God has come upon them to the end (1 Thess. 1:16). When Titus and Vespasian surrounded Jerusalem, and its desolation arrived, and it was fulfilled: Behold, your house will be left abandoned to you (Matthew 23:38). Then they were judged according to their ways and the blasphemies with which they denied the Lord; and they felt the fury of God, and all His indignation was poured out upon them, and they received their crimes, so that the destruction of the temple might endure until the end.
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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