Ezekiel 7:11

Translation
King James Version
Violence is risen up into a rod of wickedness: none of them shall remain, nor of their multitude, nor of any of theirs: neither shall there be wailing for them.
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KJV (with Strong's)
Violence H2555 is risen up H6965 into a rod H4294 of wickedness H7562: none of them shall remain, nor of their multitude H1995, nor of any H1991 of theirs: neither shall there be wailing H5089 for them.
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Complete Jewish Bible
Violence has grown into a rod of wickedness. Nothing is left of them, nothing of their crowds, nothing of their wealth - there is nothing of importance in them.
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Berean Standard Bible
Their violence has grown into a rod to punish their wickedness. None of them will remain: none of their multitude, none of their wealth, and nothing of value.
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American Standard Version
Violence is risen up into a rod of wickedness; none of them shall remain, nor of their multitude, nor of their wealth: neither shall there be eminency among them.
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World English Bible Messianic
Violence has risen up into a rod of wickedness. None of them shall remain, nor of their multitude, nor of their wealth. There shall be nothing of value among them.
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Geneva Bible (1599)
Crueltie is risen vp into a rod of wickednes: none of them shall remaine, nor of their riches, nor of any of theirs, neither shall there bee lamentation for them.
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Young's Literal Translation
The violence hath risen to a rod of wickedness, There is none of them, nor of their multitude, Nor of their noise, nor is there wailing for them.
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See also
Zephaniah 1:18Jeremiah 16:5Jeremiah 16:6Isaiah 59:6Isaiah 59:8Ezekiel 7:23Ezekiel 6:11
In the KJVVerse 20,589 of 31,102

Study This Verse

SUMMARY

Ezekiel 7:11 delivers a chilling and absolute prophecy of God's comprehensive judgment upon the land of Israel, particularly Jerusalem, due to its pervasive and entrenched wickedness. The verse vividly portrays violence as having ascended to a position of oppressive power, becoming a "rod of wickedness," symbolizing the culmination of sin and the resulting divine retribution. It foretells an inescapable and total destruction, emphasizing that no one will survive, no possessions will remain, and so profound will be the desolation that there will be no one left to mourn or lament the catastrophic end.

CONTEXT

  • Literary Context: Ezekiel 7:11 is deeply embedded within a powerful prophetic oracle in Ezekiel 7, which serves as a direct and urgent pronouncement of "the end" for the land of Israel, as declared in Ezekiel 7:2. The entire chapter is characterized by a relentless repetition of themes of finality, judgment, and the inescapable consequences of sin. Verse 11 specifically builds upon the preceding verses that describe the widespread desolation and the abject failure of any human or material means to avert the impending doom, such as the inability of silver and gold to save them in Ezekiel 7:19. It sets the stage for the detailed descriptions of the siege, famine, and pestilence that follow in the subsequent chapters, firmly establishing the moral decay as the direct cause of divine wrath. This verse highlights the culmination of the people's rebellion, leading to an irreversible divine verdict.
  • Historical & Cultural Context: The prophecy in Ezekiel 7 was delivered during the early years of the Babylonian exile, likely to the Jewish exiles in Babylon. At this time, Jerusalem, though under Babylonian suzerainty, still stood, and many of its inhabitants held onto a false sense of security, believing God would not allow His temple city to fall. However, the prophet Ezekiel, speaking for God, reveals the true state of affairs: Judah had become utterly corrupt, filled with idolatry, injustice, and violence, violating the covenant with Yahweh. The "rod of wickedness" imagery would resonate deeply with a culture familiar with the use of a rod as an instrument of authority, discipline, or even oppression. The absence of "wailing" or lamentation for the dead was a profound cultural insult and a sign of utter desolation, as proper burial and mourning rites were crucial for the deceased's honor and the community's well-being in ancient Near Eastern societies. This judgment was not arbitrary but a direct consequence of Judah's persistent rebellion and moral depravity, as detailed in other prophetic works like the Book of Jeremiah.
  • Key Themes: The verse powerfully contributes to several overarching themes within Ezekiel and the broader prophetic corpus. Firstly, it underscores the Pervasive Nature of Sin and Corruption, illustrating how violence (חָמָס, châmâç) had become so ingrained that it functioned as an instrument of governance or societal control, a "rod of wickedness" (מַטֶּה רֶשַׁע, maṭṭeh_ _reshaʻ). This highlights the depth of Israel's moral decay, where injustice was not an exception but the norm. Secondly, it emphasizes Divine Justice and Inescapable Judgment, proclaiming that God's righteous wrath is a direct and proportional response to such widespread iniquity. The declaration that "none of them shall remain" signifies the absolute and comprehensive nature of God's retribution, a theme echoed in other judgments throughout biblical history, such as the destruction of the wicked in the Flood narrative. Finally, the absence of "wailing" points to the Utter Desolation and Lack of Hope, signifying a judgment so complete that there will be no survivors to mourn, or perhaps, that their demise is so deserved that no one will lament their fate, underscoring the severity and finality of God's verdict on a rebellious people.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Violence (Hebrew, châmâç', H2555): From the root חָמַס, this word signifies not merely an act of physical aggression but a deeper concept of wrong, injustice, or oppression. It encompasses cruel dealings, damage, and unrighteousness. In Ezekiel 7:11, it is personified as a dominant force that has "risen up," suggesting an overwhelming and pervasive moral decay that has taken hold of society, becoming its very operating principle. This is not isolated acts but a systemic condition.
  • Rod (Hebrew, maṭṭeh', H4294): This term (מַטֶּה) can refer to a staff, club, or scepter. It often symbolizes authority, power, or an instrument of chastisement or rule. When combined with "wickedness," it vividly portrays violence as having become the very instrument or symbol of authority wielded by evil, a tool through which injustice is enacted and enforced within the land. It is not just an occasional act but a systemic, governing principle that has corrupted the very structures of society.
  • Wickedness (Hebrew, reshaʻ', H7562): Derived from רָשַׁע, this word denotes a wrong, particularly a moral one, encompassing iniquity and unrighteousness. When coupled with "rod," it specifies the nature of the power being wielded: it is power used for evil, for unjust purposes, and for perpetrating moral corruption. It defines the character of the "rod" as inherently evil, emphasizing that the authority exercised is fundamentally unrighteous and contrary to God's law.
  • Wailing (Hebrew, nôahh', H5089): From an unused root meaning "to lament," this word (נוֹחַ) specifically refers to lamentation or mourning. Its absence in the verse is deeply significant, indicating a judgment so absolute that there will be no survivors to perform the customary rites of mourning, or that the extent of the calamity will be so great that the very act of grieving will cease to exist, signifying utter and complete desolation.

Verse Breakdown

  • "Violence is risen up into a rod of wickedness": This clause powerfully personifies "violence" (חָמָס, châmâç) as an active agent that has "risen up" (קוּם, qûwm), indicating its ascendancy and dominance. It has become not just an act, but a "rod of wickedness" (מַטֶּה רֶשַׁע, maṭṭeh_ _reshaʻ), a metaphor suggesting that violence and injustice have become the very instrument or governing principle of society. It implies a systemic, entrenched evil that has taken control and is actively wielded, signifying the complete moral collapse of the nation.
  • "none of them [shall remain], nor of their multitude, nor of any of theirs": This tripartite declaration emphasizes the absolute and comprehensive nature of the impending judgment. "None of them" refers to the people, "nor of their multitude" (הָמֹון, hâmôwn) refers to their vast numbers or crowds, and "nor of any of theirs" (הֵם, hêm) refers to their wealth or possessions. Together, these phrases convey a total annihilation, leaving no survivors, no remnants of their population, and no material legacy. This signifies a complete and irreversible end to their existence as a people in that land, a judgment that spares no one and nothing.
  • "neither [shall there be] wailing for them": This final, poignant clause underscores the utter desolation. In ancient cultures, public mourning and wailing were essential rites for the dead, signifying respect and communal grief. The absence of such lamentation implies either that there will be no one left alive to mourn the dead, or that the scale of death will be so immense that the customary practices of grief will be overwhelmed and cease. It can also suggest that the judgment is so deserved that no one will grieve for the wicked. It signifies a profound and terrible finality to their judgment, a silence born of absolute devastation and a complete lack of pity.

Literary Devices

Ezekiel 7:11 employs several powerful literary devices to convey the gravity of God's message and the severity of His impending judgment. Personification is strikingly evident in "Violence is risen up," giving an abstract concept active agency and movement, as if violence itself has become an oppressive, living entity that has seized control. The phrase "rod of wickedness" functions as a potent Metaphor, transforming violence from mere acts into a governing instrument, a scepter wielded by evil, symbolizing the systemic and authoritative nature of the corruption. This imagery evokes a sense of oppressive authority and control exercised by injustice. The declaration "none of them [shall remain], nor of their multitude, nor of any of theirs" utilizes Hyperbole to emphasize the absolute and comprehensive nature of the impending destruction, conveying a sense of total annihilation that leaves no trace. Finally, the concluding phrase, "neither [shall there be] wailing for them," employs Irony and Pathos, as the absence of lamentation, a deeply ingrained cultural practice for the dead, highlights the profound and terrible finality of the judgment, suggesting a desolation so complete that even the ritual of grief is impossible or deemed unnecessary due to the severity of their sin.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 7:11 serves as a stark reminder of God's unwavering commitment to justice and the inevitable consequences of persistent sin and societal corruption. It articulates the theological truth that unchecked wickedness, particularly violence and injustice, does not go unnoticed or unpunished by a righteous God. The verse underscores the principle that sin, when it reaches its full measure and becomes systemic, invites divine retribution that is comprehensive and absolute. It highlights God's sovereignty over history and His ultimate authority to bring an end to human rebellion, demonstrating that His patience has limits and His judgment is both just and final. This passage affirms that God is not indifferent to the moral state of His creation and will ultimately bring all unrighteousness to account.

REFLECTION AND APPLICATION

Ezekiel 7:11 stands as a timeless warning, resonating far beyond its original historical context. It compels us to confront the reality that unchecked sin, particularly systemic injustice and violence, has destructive consequences, both individually and communally. For contemporary believers, this verse serves as a powerful call to introspection and repentance. It challenges us to examine the "rods of wickedness" that may operate in our own lives, our communities, and our societies – whether they be forms of oppression, exploitation, the normalization of injustice, or any system that perpetuates unrighteousness. It reminds us that God's character is one of holiness and justice, and while He is merciful, He is also righteous in His judgment. Therefore, we are called to actively pursue righteousness, advocate for justice, and live lives that reflect the peace and love of Christ, rather than succumbing to the pervasive wickedness of the world. It urges us to pray for and work towards societal transformation, recognizing that true flourishing comes only when a people align themselves with God's just and holy standards, seeking to dismantle systems of injustice and build communities founded on biblical principles.

Questions for Reflection

  • In what ways might "violence" or "wickedness" manifest as a "rod" in our contemporary society, subtly or overtly wielding power and influence, and how can we identify them?
  • How does the concept of "no wailing" challenge our understanding of the ultimate consequences of unrepentant sin and God's judgment, particularly regarding the finality of divine wrath?
  • What specific actions can I take, individually or collectively, to resist the "rod of wickedness" and promote justice and righteousness in my sphere of influence, reflecting the character of God?

FAQ

What does "Violence is risen up into a rod of wickedness" truly signify?

Answer: This phrase signifies that violence (Hebrew: châmâç, encompassing injustice and oppression) has not merely become a common occurrence but has ascended to a position of power and authority within society. The "rod" (Hebrew: maṭṭeh) symbolizes an instrument of rule, authority, or enforcement. Thus, "a rod of wickedness" means that injustice and moral corruption have become the governing principle, the very tool by which society operates and enforces its will. It suggests a deeply entrenched, systemic evil where sin is not just practiced but has become the dominant, controlling force, leading to widespread oppression and moral decay. It highlights the culmination of Israel's rebellion against God's righteous laws, where the very fabric of their society was woven with unrighteousness, leading to the divine decree of judgment found in Ezekiel 7.

Why is the absence of "wailing" for the dead a significant part of this judgment?

Answer: In ancient Near Eastern cultures, including Israel, wailing and elaborate mourning rituals were crucial social and religious practices. They honored the dead, provided catharsis for the living, and affirmed community bonds. The declaration that "neither [shall there be] wailing for them" is profoundly significant for several reasons:

  1. Total Annihilation: It implies that the judgment will be so complete and devastating that there will be no survivors left to perform the customary rites of mourning. The scale of death will be overwhelming, leaving no one to grieve.
  2. Utter Desolation: It paints a picture of a land so desolate and depopulated that the very act of grieving ceases to exist. The silence is a grim testament to the magnitude of the catastrophe, a land stripped of life and hope.
  3. Divine Disfavor: It can also suggest that the deceased are so utterly condemned by God that no one will mourn for them, or that their deaths are so deserved that their demise evokes no pity, only the grim satisfaction of divine justice. This emphasizes the severity of God's judgment and the depth of the people's sin that warranted such a terrible end. This theme is also seen in Jeremiah 16:4, where the prophet describes a time when the dead will not be lamented or buried, underscoring the severity of God's wrath.

CHRIST-CENTERED FULFILLMENT

Ezekiel 7:11, with its stark pronouncement of judgment against pervasive wickedness and the resulting total desolation, powerfully foreshadows the ultimate consequences of sin and humanity's desperate need for a divine deliverer. The "rod of wickedness" that rose up in ancient Israel finds its ultimate expression in the universal reign of sin and death over all humanity, a truth profoundly articulated by Paul in Romans 5:12. Humanity, enslaved by sin, wields its own "rod of wickedness" against God and one another, leading to a spiritual death from which there is no escape or "wailing" that can save. This inescapable judgment reveals the depth of humanity's predicament. However, the New Testament reveals that God, in His perfect justice and boundless love, did not leave humanity to face this ultimate judgment alone. Instead, He sent His Son, Jesus Christ, who became the true "Lamb of God, who takes away the sin of the world!" (John 1:29). Jesus, by His perfect life, atoning death on the cross, and victorious resurrection, absorbed the full "rod of wickedness" and the judgment due to humanity's sin, fulfilling the righteous requirements of God's law on our behalf (Romans 8:3-4). Through faith in Him, believers are delivered from the condemnation of sin and the ultimate "wages of sin," which is death (Romans 6:23). Thus, while Ezekiel 7:11 warns of an inescapable earthly judgment, it implicitly points to the greater spiritual judgment from which only Christ can deliver, offering not desolation but eternal life and a new creation where righteousness dwells (2 Peter 3:13). He is the one who bears the rod of judgment so that we might receive the rod of salvation.

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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
(Vers. 10, 11.) Behold the day, behold it comes, the contraction has gone forth: the rod has blossomed, pride has sprouted. Iniquity has risen in the rod of wickedness, not from them, and not from the people, nor from their noise: and there will be no rest for them. LXX: Behold the day brings forth, behold the end comes, the complex has gone forth, and the rod has blossomed, pride has sprouted, injury has been awakened, and it will crush the strength of the wicked, and not with disturbance nor with haste, and they are not from them, nor is there beauty in them. The day has been contracted, says [someone], and shortened. And approaching is a neighboring captivity. The rod that threatened you for a long time has blossomed, and from the flower of its bloom it has given birth to the fruit of punishments. Your pride has sprouted what you deserved, so that the injustice, which is not from a pitiable people, nor from those who are led like dumb animals by their masters, nor from the shouting and noise with which they vociferated in vain, deceived by the priests and pharisees, may rise up with a united voice and say: 'Crucify, crucify such a one.' (John 19:6) Where there will be no rest for them, but eternal captivity. Furthermore, the Seventy interpreted it in the sense in which it is written: 'For you do not know what the coming day may bring' (Prov. 27:1), saying: 'Behold, the day brings forth what was conceived long before: and the end has come, and the fulfillment has gone forth, which embraces all your evils and holds them, or as Symmachus interpreted, inspection, so that God may see all that you have done and consider your works, and render to each one what he deserves.' And in that which they have likewise transferred, the rod flourished, as we can use that testimony: Do not take the rod away from your son (Prov. XIII, 13). And the Apostle: What do you want? Shall I come to you with a rod, or in love and the spirit of gentleness (I Cor. IV, 21)? But even God speaks through the mouth of the Psalmist: I will punish their iniquities with the rod, and their sins with scourges: but I will not take away my mercy from them (Psalm LXXXVIII, 33, 34). Therefore the Lord visits and strikes, so that every pride which was long hidden and enclosed may arise and be revealed; and injury is aroused against the arising and budding pride, and the strength of the wicked is crushed, not with disturbance or haste. For the end of a flourishing rod is health and correction, which comes not by merit to those who are reproved, nor by beauty which they do not possess in themselves, but by the mercy of the Lord. A difficult passage, and one that differs greatly between the Hebrew and the Septuagint, to which many additions have been made from Theodotion's edition, in order to make it seem to have some consistency.
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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