Ezekiel 7:4

7:4 My eye will not pity you; I will not spare ¹  you. ²  For I will hold you responsible for your behavior, ³  and you will suffer the consequences of your abominable practices. ⁴  Then you will know that I am the Lord!

Ezekiel 7:8-9

7:8 Soon now I will pour out my rage ⁵  on you; I will fully vent my anger against you. I will judge you according to your behavior. I will hold you accountable for all your abominable practices. 7:9 My eye will not pity you; I will not spare ⁶  you. For your behavior I will hold you accountable, ⁷  and you will suffer the consequences of your abominable practices. Then you will know that it is I, the Lord, who is striking you. ⁸ 

Ezekiel 14:4

14:4 Therefore speak to them and say to them, ‘This is what the sovereign Lord says: When any one from the house of Israel erects his idols in his heart and sets the obstacle leading to his iniquity before his face, and then consults a prophet, I the Lord am determined to answer him personally according to the enormity of his idolatry. ⁹ 

Isaiah 3:11

3:11 Too bad for the wicked sinners!

For they will get exactly what they deserve. ¹⁰ 

Jeremiah 2:19

2:19 Your own wickedness will bring about your punishment.

Your unfaithful acts will bring down discipline on you. ¹¹ 

Know, then, and realize how utterly harmful ¹² 

it was for you to reject me, the Lord your God, ¹³ 

to show no respect for me,” ¹⁴ 

says the Lord God who rules over all. ¹⁵ 

Matthew 7:1-2

Do Not Judge

7:1 “Do not judge so that you will not be judged. ¹⁶  7:2 For by the standard you judge you will be judged, and the measure you use will be the measure you receive. ¹⁷ 

Romans 2:8-9

2:8 but ¹⁸  wrath and anger to those who live in selfish ambition ¹⁹  and do not obey the truth but follow ²⁰  unrighteousness. 2:9 There will be ²¹  affliction and distress on everyone ²²  who does evil, on the Jew first and also the Greek, ²³ 

[7:4]  ¹ tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment.

[7:4]  ² tn The pronoun “you” is not in the Hebrew text, but is implied.

[7:4]  ³ tn “I will set your behavior on your head.”

[7:4]  ⁴ tn Heb “and your abominable practices will be among you.”

[7:8]  ⁵ tn The expression “to pour out rage” also occurs in Ezek 9:8; 14:19; 20:8, 13, 21; 22:31; 30:15; 36:18.

[7:9]  ⁶ tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment.

[7:9]  ⁷ tn Heb “According to your behavior I will place on you.”

[7:9]  ⁸ tn The MT lacks “you.” It has been added for clarification.

[14:4]  ⁹ tn Heb “in accordance with the multitude of his idols.”

[3:11]  ¹⁰ tn Heb “for the work of his hands will be done to him.”

[2:19]  ¹¹ tn Or “teach you a lesson”; Heb “rebuke/chide you.”

[2:19]  ¹² tn Heb “how evil and bitter.” The reference is to the consequences of their acts. This is a figure of speech (hendiadys) where two nouns or adjectives joined by “and” introduce a main concept modified by the other noun or adjective.

[2:19]  ¹³ tn Heb “to leave the Lord your God.” The change in person is intended to ease the problem of the rapid transition, which is common in Hebrew style but not in English, from third to first person between this line and the next.

[2:19]  ¹⁴ tn Heb “and no fear of me was on you.”

[2:19]  ¹⁵ tn Heb “the Lord Yahweh, [the God of] hosts.” For the title Lord God see the study note on 1:6. For the title “who rules over all” see the following study note. The title “the Lord who rules over all” is a way of rendering the title “Yahweh of armies.” It is an abbreviation of a longer title “Yahweh the God of armies” which occurs five times in Jeremiah (see, e.g., 44:7). The abbreviated title occurs seventy-seven times in the book of Jeremiah. On thirty-two occasions it is further qualified by the title “the God of Israel,” showing his special relation to Israel. On six occasions it is preceded by the title “Lord” (see, e.g., 46:10) and twice it is preceded by the title “the King” (see, e.g., 51:17). Both titles emphasize his sovereignty. Twice it is said that he is the maker of all things (10:16; 51:19), and once it is said that he made the earth and the people and animals on it and gives them into the control of whomever he wishes (27:4-5). On two occasions it is emphasized that he also made the heavenly elements and controls the natural elements of wind, rain, thunder, and hail (31:35; 51:14-16). All this is consistent with usage elsewhere where the “armies” over which he has charge are identified as (1) the angels which surround his throne (Isa 6:3, 5; 1 Kgs 22:19) and which he sends to protect his servants (2 Kgs 6:17), (2) the natural forces of thunder, rain, and hail (Isa 29:6; Josh 10:11; Judg 5:4, 5) through which he sends the enemy into panic and “gums” up their chariot wheels, (3) the armies of Israel (1 Sam 17:45) which he leads into battle (Num 10:34-35; Josh 5:14, 15) and for whom he fights as a mighty warrior (Exod 15:3; Isa 42:13; Ps 24:8), and even (4) the armies of the nations which he musters against his disobedient people (Isa 13:14). This title is most commonly found in the messenger formula “Thus says…” introducing both oracles of judgment (on Israel [e.g., 9:7, 15] and on the nations [e.g. 46:19; 50:18]; and see in general 25:29-32). It emphasizes his sovereignty as the king and creator, the lord of creation and of history, and the just judge who sees and knows all (11:20; 20:12) and judges each person and nation according to their actions (Jer 32:18-19). In the first instance (in the most dominant usage) this will involve the punishment of his own people through the agency of the Babylonians (cf., e.g., 25:8-9). But it will also include the punishment of all nations, including Babylon itself (cf. Jer 25:17-26, 32-38), and will ultimately result in the restoration of his people and a new relation with them (30:8; 31:35-37).

[7:1]  ¹⁶ sn The point of the statement do not judge so that you will not be judged is that the standards we apply to others God applies to us. The passive verbs in this verse look to God’s action.

[7:2]  ¹⁷ tn Grk “by [the measure] with which you measure it will be measured to you.”

[2:8]  ¹⁸ tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

[2:8]  ¹⁹ tn Grk “those who [are] from selfish ambition.”

[2:8]  ²⁰ tn Grk “are persuaded by, obey.”

[2:9]  ²¹ tn No verb is expressed in this verse, but the verb “to be” is implied by the Greek construction. Literally “suffering and distress on everyone…”

[2:9]  ²² tn Grk “every soul of man.”

[2:9]  ²³ sn Paul uses the term Greek here and in v. 10 to refer to non-Jews, i.e., Gentiles.