Ezekiel 7:1

Translation
King James Version
¶ Moreover the word of the LORD came unto me, saying,
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KJV (with Strong's)
Moreover the word H1697 of the LORD H3068 came unto me, saying H559,
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Complete Jewish Bible
The word of ADONAI came to me:
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Berean Standard Bible
And the word of the LORD came to me, saying,
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American Standard Version
Moreover the word of Jehovah came unto me, saying,
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World English Bible Messianic
Moreover the LORD’s word came to me, saying,
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Geneva Bible (1599)
Moreover the word of the Lord came vnto me, saying,
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Young's Literal Translation
And there is a word of Jehovah unto me, saying, `And thou, son of man, Thus said the Lord Jehovah to the ground of Israel:
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In the KJVVerse 20,579 of 31,102

Study This Verse

SUMMARY

Ezekiel 7:1 serves as a pivotal prophetic introduction, signaling the commencement of a new, urgent divine oracle delivered to the prophet Ezekiel. This verse is far more than a mere literary transition; it is a profound declaration of God's direct, authoritative communication, establishing the absolute certainty and divine origin of the message that follows. It sets the stage for a stark and comprehensive prophecy of impending judgment upon the land of Israel, underscoring that the coming destruction is a direct consequence of God's sovereign will and righteous decree, not a random misfortune.

CONTEXT

  • Literary Context: Ezekiel 7:1 introduces a distinct and self-contained prophetic oracle, marking an abrupt shift from the preceding chapters. Chapters 4-6 detailed various symbolic acts and pronouncements concerning the siege and destruction of Jerusalem, while chapters 8-11 vividly described Jerusalem's pervasive idolatry and the progressive departure of the Lord's glory from the temple. This verse, however, launches into an unmitigated declaration of "the end" for the land of Israel, serving as a formal, emphatic introduction to the detailed pronouncements of judgment that unfold throughout the remainder of Ezekiel 7. Its abruptness and declarative nature underscore the immediacy and finality of the impending judgment, functioning as a powerful, self-contained unit of prophecy that intensifies the themes of divine wrath and inescapable doom, setting a somber tone for the chapter.
  • Historical & Cultural Context: The prophet Ezekiel was ministering during the tumultuous period of the Babylonian exile, specifically among the Jewish captives settled by the Chebar Canal in Tel Abib (Ezekiel 1:1-3). The first wave of exiles, including Ezekiel, had been deported in 597 BC, following Nebuchadnezzar's initial siege of Jerusalem. At the time of this prophecy, Jerusalem had not yet been completely destroyed, and many of its inhabitants, both in exile and still residing in Judah, clung to false hopes of a swift return or a miraculous divine intervention that would prevent the city's ultimate fall. Ezekiel's prophecies, including this dire message, were designed to dismantle these dangerous illusions, confronting the people with the harsh reality of God's righteous judgment for their persistent idolatry, social injustice, and flagrant rebellion against the Mosaic covenant. The phrase "the word of the LORD came unto me" was a standard and culturally understood prophetic formula, conveying direct, authoritative divine communication, thereby distinguishing a true prophet from the many false prophets who spoke from their own imaginations or for popular approval.
  • Key Themes: This introductory verse, though brief, is pregnant with several key themes central to Ezekiel's prophecy and the broader Old Testament narrative. Firstly, it powerfully highlights Divine Revelation and Authority, asserting that the subsequent words are not human conjecture or political analysis but God's own authoritative message, a foundational principle of biblical prophecy (Jeremiah 1:9). Secondly, it explicitly establishes Prophetic Commission, affirming Ezekiel's indispensable role as God's chosen mouthpiece, tasked with delivering uncomfortable and often unpopular truths to a rebellious and unrepentant people. This echoes the divine calls of other major prophets, such as Isaiah and Jeremiah, who were similarly commissioned to speak God's word regardless of its reception or the personal cost. Thirdly, while not explicitly stated within the verse itself, its immediate placement before a prophecy of doom unmistakably signals the overarching theme of Impending Judgment and Divine Sovereignty. The "word of the LORD" here is one of decisive action, demonstrating God's ultimate control over history and His unwavering commitment to covenant justice, a theme powerfully articulated in the covenant curses of Deuteronomy 28 and throughout the prophetic literature concerning Israel's unfaithfulness.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Word (Hebrew, dâbâr', H1697): From the root דָבַר, this term signifies far more than a mere spoken utterance; it encompasses a "matter," "thing," "affair," "decree," or an "active utterance." In the context of "the word of the LORD," dâbâr carries immense theological weight, implying a divine decree that is effective, powerful, and will certainly come to pass. It denotes a message that is not merely informative but performative, possessing the inherent power to bring about what it declares, whether it be judgment, creation, or salvation.
  • LORD (Hebrew, Yᵉhôvâh', H3068): This is the sacred, personal covenant name of God, often transliterated as Yahweh. Derived from the verb "to be" (הָיָה), it conveys the profound meaning of "the Self-Existent One," "the Eternal," or "He who causes to be." Its use here emphasizes that the message originates from the sovereign, unchanging, and faithful God who is in covenant relationship with Israel, lending ultimate authority, reliability, and inevitability to the prophecy. It is the God who revealed Himself to Moses (Exodus 3:14) who now speaks to Ezekiel.
  • saying (Hebrew, ʼâmar', H559): A primitive root meaning "to say," but used with great latitude to include "appoint," "command," "declare," or "utter." In this context, it highlights the direct, explicit, and articulate nature of God's communication to Ezekiel. It signifies that the divine dâbâr is not merely a vague impression or a general concept, but a clearly articulated message, conveyed through spoken words, demanding to be heard, understood, and acted upon by the prophet and, through him, by the people.

Verse Breakdown

  • "Moreover the word": This phrase, "Moreover the word" (וַיְהִי דְבַר), acts as a formal and emphatic introduction, signaling a new, distinct, and authoritative divine communication. The Hebrew conjunction "waw" (וַיְהִי), often translated as "and," "now," or "moreover," connects this new oracle to the ongoing prophetic ministry of Ezekiel, yet simultaneously marks it as a fresh, independent revelation. The immediate use of "the word" (דְבַר, dâbâr) points directly to the divine origin and substantial, weighty nature of the message about to be delivered.
  • "of the LORD": This crucial phrase explicitly specifies the source of the "word" as Yahweh (יְהוָה, Yᵉhôvâh'), the personal, covenant God of Israel. This attribution is paramount, as it imbues the subsequent prophecy with absolute authority, truthfulness, and inevitability. It unequivocally distinguishes Ezekiel's message from human opinion, speculation, or the pronouncements of false prophets, grounding it firmly and exclusively in the divine will of the sovereign Creator and covenant-keeping God.
  • "came unto me": This phrase confirms the direct, personal, and active reception of the divine message by the prophet Ezekiel. It underscores his unique role as God's chosen intermediary, a human vessel through whom God's will and truth are revealed to humanity. The verb "came" (הָיָה, hayah) suggests a dynamic, deliberate act of divine transmission, emphasizing that this was not a passive reception or an internal thought, but a tangible, external communication from God to His prophet.
  • "saying,": This final word (לֵאמֹר, lēʼmōr) serves as an immediate and direct precursor to the content of the prophecy itself. It indicates that the "word of the LORD" was not just a general impression or a vague concept, but a specific, articulated message that God then proceeded to speak through Ezekiel. It signals that the direct discourse of God is about to follow, preparing the audience for the precise words of the divine oracle.

Literary Devices

Ezekiel 7:1 primarily employs the Prophetic Formula as its central literary device. This standardized opening, "the word of the LORD came unto me, saying," is a hallmark of Old Testament prophetic literature, immediately establishing the divine origin and absolute authority of the message that follows. It functions as a powerful Framing Device, setting the entire chapter within the context of direct divine revelation rather than human commentary or political analysis. The consistent use of this formula throughout prophetic books (e.g., Jeremiah 1:1 or Hosea 1:1) creates a sense of Continuity in God's communication with His people across generations of prophets, reinforcing the timeless nature of His truth. Furthermore, the very act of "the word of the LORD" coming to the prophet can be seen as a subtle form of Personification, suggesting an active, dynamic entity that moves and interacts, rather than a static concept. This emphasizes the living, active, and powerful nature of God's communication, which is not merely spoken but performs what it declares.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 7:1 is a profound theological statement on the nature of divine revelation and the absolute authority of God's Word. It asserts that the prophecies delivered by Ezekiel are not products of human wisdom, political insight, or imaginative speculation, but direct, authoritative utterances from Yahweh, the sovereign Lord of history and the covenant-keeping God of Israel. This emphatic emphasis on the divine origin of the message elevates its significance, demanding reverent attention and obedient response from its hearers. The "word of the LORD" is consistently portrayed throughout Scripture as active, powerful, and effective, capable of bringing about precisely what it declares, whether it be judgment, restoration, or the very act of creation. This concept is foundational to biblical theology, highlighting God's active involvement in human affairs, His unwavering commitment to His covenant promises and warnings, and His personal nature as a God who desires to communicate His will and character to humanity. The very act of God speaking underscores His relational nature and His desire to be known and obeyed.

REFLECTION AND APPLICATION

Ezekiel 7:1, though concise, carries immense weight for contemporary believers, serving as a vital reminder of the nature and authority of God's communication. It calls us to approach the Scriptures with profound reverence, recognizing that every word is not merely human literature but the very breath of God, delivered through chosen instruments. Just as Ezekiel received a direct, unmistakable word from the LORD, so too do we encounter God's living and active Word in the Bible. This profound truth should compel us to listen intently, to study diligently, and to obey faithfully, understanding that God's messages, whether of comfort, correction, or prophetic warning, are always purposeful, true, and ultimately for our good and His glory. In a world saturated with competing voices, ideologies, and fleeting truths, this verse anchors us to the unchanging, authoritative voice of the Creator, urging us to prioritize His truth above all else and to allow His revealed will to fundamentally shape our lives, our perspectives, and our actions, trusting in His sovereign plan even when it brings discomfort or challenges our preconceived notions.

Questions for Reflection

  • How does recognizing the divine origin and authority of the Bible (as exemplified in Ezekiel 7:1) impact your approach to reading and studying Scripture?
  • In what practical ways do you actively listen for and discern "the word of the LORD" in your daily life, beyond just reading the written Bible?
  • Considering that God's word to Ezekiel was often one of severe judgment, how do you reconcile God's unwavering justice with His boundless love when encountering difficult or challenging truths in Scripture?

FAQ

What is the significance of the phrase "the word of the LORD came unto me" in prophetic literature?

Answer: This phrase is a common and highly significant prophetic formula found throughout the Old Testament, particularly in books like Jeremiah, Isaiah, and Ezekiel. Its primary significance lies in establishing the divine origin and absolute authority of the message that follows. It unequivocally signals that the prophet is not speaking his own thoughts, opinions, or political analyses, but is serving as a direct mouthpiece for God Himself. This formula authenticates the prophecy, distinguishing it from human speculation, false prophecies, or personal interpretations, thereby demanding the serious attention and obedience of the audience. It underscores the profound biblical belief that God actively communicates His will, character, and plans to humanity through chosen individuals.

Does this verse imply that all of Ezekiel's words are direct quotes from God?

Answer: While Ezekiel 7:1 emphatically indicates that the message originates directly from God, it doesn't necessarily mean every single word in the subsequent chapter is a verbatim, dictated quote. Rather, it signifies that the content, substance, and authority of the prophecy are divinely inspired and revealed. The prophet's unique personality, vocabulary, literary style, and cultural context are often preserved, but the underlying truth, the divine intent, and the ultimate authority of the message are God's. This concept is often referred to as "plenary verbal inspiration," meaning that God inspired the very words (verbal) and all of them (plenary), while still working through the human authors' unique characteristics and experiences. The phrase "came unto me, saying" confirms that God communicated a specific, articulated message that Ezekiel was then to faithfully articulate and deliver.

CHRIST-CENTERED FULFILLMENT

While Ezekiel 7:1 stands as a classical prophetic introduction, its profound emphasis on "the word of the LORD" finds its ultimate and most complete fulfillment in the person of Jesus Christ. The Old Testament "word of the LORD" was a dynamic, active force, often spoken through human intermediaries like Ezekiel, prophets who served as God's mouthpieces. In the New Testament, we discover that Jesus Christ is not merely a messenger of God's word, but the living, incarnate "Word of God" Himself (John 1:1 and John 1:14). He is the perfect, definitive revelation of the Father's character, will, and redemptive plan. What was spoken to Ezekiel in an auditory or visionary manner, God has now spoken definitively, personally, and completely through His Son (Hebrews 1:1-3). Jesus's life, His authoritative teachings, His atoning death, and His glorious resurrection are the ultimate divine decree, the "word of the LORD" that brings both righteous judgment for sin and eternal salvation for all who believe. Thus, the inherent authority, power, and efficacy foreshadowed in Ezekiel's introductory phrase are fully realized in Christ, who is the final and complete expression of God's redemptive purpose for humanity (Colossians 1:15-20).

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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
(Chapter 7, Verses 1, 2.) And the word of the Lord came to me, saying: And you, son of man, thus says the Lord God of the land of Israel: The end has come, the end has come upon the four corners of the earth. These corners of the world we have interpreted as the East and the West, the South and the North. Concerning these corners, Isaiah also speaks: Lord, from the corners or ends of the earth, we have heard wonders (Isaiah 24:16), which were accomplished throughout the whole world by the apostles. And it is written of the saints: 'If you sleep among the clergy of the silver dove's wings, and their backs are pale with gold' (Psalm 67:14). Therefore, when the Lord approached and saw Jerusalem, he wept and said, 'How often have I desired to gather your children together, as a hen gathers her chicks under her wings, and you were not willing?' (Matthew 23:37). This is the one who, in the song of Deuteronomy, spread his wings and received them, and carried them on his shoulders (Deuteronomy 32). Certain spiritual wings of the earth, by which we fly upward to the heavenly, He places into four types of believers: the house of Aaron, and the house of Levi, and the house of Israel, and those who fear the Lord. Concerning them, the Psalmist also sings: House of Israel, bless the Lord: house of Aaron, bless the Lord: house of Levi, bless the Lord; you who fear the Lord, bless the Lord (Psalm 134:19-21). In Aaron, the priesthood; in Levi, the priests and ministers; in Israel, the whole people; in those who fear the Lord, the understanding of proselytes. But we think that it needs to be simply explained, that after the commination of the mountains of Israel, the prophetic discourse is directed to all the land of Israel, whether ten or twelve tribes: and that the prophet does not predict future events, but sees the impending captivity. For in the fifth year of Sedecias, Ezechiel began to prophesy to the captives in Babylon; and in the ninth year, Nabuchodonosor came and besieged Jerusalem: and he captured it in the eleventh year of Sedecias. From which it is evident that the end has come and drawn near, not over mountains and hills and rocks and valleys, but over the four corners of the earth from every part of Israel: not all the earth: if he had said that, it could be believed of the whole world; but the earth simply, which signifies Israelites. For thus he had begun: Thus says the Lord God of the land of Israel: The end, the end has come upon the four corners of the earth.
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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