Ezekiel 7:12

Translation
King James Version
The time is come, the day draweth near: let not the buyer rejoice, nor the seller mourn: for wrath is upon all the multitude thereof.
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KJV (with Strong's)
The time H6256 is come H935, the day H3117 draweth near H5060: let not the buyer H7069 rejoice H8055, nor the seller H4376 mourn H56: for wrath H2740 is upon all the multitude H1995 thereof.
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Complete Jewish Bible
The time has come, the day has arrived; let neither buyer rejoice nor seller regret; for wrath is coming to all her many people.
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Berean Standard Bible
The time has come; the day has arrived. Let the buyer not rejoice and the seller not mourn, for wrath is upon the whole multitude.
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American Standard Version
The time is come, the day draweth near: let not the buyer rejoice, nor the seller mourn; for wrath is upon all the multitude thereof.
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World English Bible Messianic
The time has come, the day draws near: don’t let the buyer rejoice, nor the seller mourn; for wrath is on all its multitude.
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Geneva Bible (1599)
The time is come, the day draweth neere: let not the byer reioyce, nor let him that selleth, mourne: for the wrath is vpon al the multitude thereof.
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Young's Literal Translation
Come hath the time, arrived hath the day, The buyer doth not rejoice, And the seller doth not become a mourner, For wrath is unto all its multitude.
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See also
1 Corinthians 7:291 Corinthians 7:31Isaiah 5:13Isaiah 5:14Isaiah 24:1Isaiah 24:2Ezekiel 7:5
In the KJVVerse 20,590 of 31,102

Study This Verse

SUMMARY

Ezekiel 7:12 delivers a stark and urgent prophetic declaration of God's imminent and inescapable judgment upon Judah and Jerusalem. It proclaims that the divinely appointed "time" for reckoning has arrived, rendering all earthly pursuits—symbolized by the activities of buying and selling—utterly meaningless. The verse underscores the futility of material wealth and commercial endeavors in the face of divine wrath, emphasizing that this comprehensive judgment will fall upon "all the multitude" of the land without exception.

CONTEXT

  • Literary Context: Ezekiel 7 marks a dramatic and intense shift in the prophet's message, moving from general pronouncements of judgment to a highly specific, detailed, and visually graphic depiction of the "end" for the land of Israel. The chapter is characterized by a relentless, almost frenetic, repetition of phrases that underscore immediacy and finality, such as "the end is come" found in Ezekiel 7:2, "the day is near" repeated in Ezekiel 7:7 and Ezekiel 7:10, and "wrath is poured out" as declared in Ezekiel 7:8. Verse 12 is strategically placed within a section (verses 10-13) that amplifies the absolute certainty and immediacy of the impending catastrophe, specifically the Babylonian invasion. It serves to emphasize that normal life, economic activity, and material possessions will cease to have any relevance or value when God's judgment fully descends, reinforcing the chilling idea that no one can escape or profit from the coming desolation.
  • Historical & Cultural Context: Ezekiel prophesied during a profoundly tumultuous period in Judah's history, primarily from Babylon, where he was exiled following the first deportation of Jerusalem's elite in 597 BC. His prophetic audience included both the exiles in Babylon, who clung to false hopes of a swift return, and those still in Jerusalem, who remained defiantly unrepentant. The "time" and "day" in this verse refer to the impending final destruction of Jerusalem and its sacred temple by the Babylonians, which tragically occurred in 586 BC. This cataclysmic event was a direct consequence of Judah's persistent idolatry, egregious covenant unfaithfulness, and pervasive social injustice, despite generations of patient warnings from God through His prophets. In ancient Israelite society, buying and selling were not merely economic transactions but fundamental pillars of daily life, social interaction, and economic stability. By declaring these activities meaningless, Ezekiel vividly portrays a society on the brink of total collapse, where material possessions would offer no security, and the normal rhythms of life would be violently disrupted by the horrors of war, famine, pestilence, and exile.
  • Key Themes: This verse powerfully contributes to several overarching themes prevalent within the book of Ezekiel and the broader prophetic literature. Foremost is the theme of Imminent and Inescapable Judgment, where God's long-suffering patience has finally reached its limit, and the promised consequences for sin are about to be executed without delay or possibility of evasion. It also highlights the profound Futility of Materialism in the face of divine reckoning; worldly wealth and commercial success, which might typically bring joy or sorrow, are rendered utterly worthless when God's wrath is unleashed, echoing the wisdom found in Proverbs 11:4 which states that "Riches profit not in the day of wrath." Furthermore, the phrase "wrath is upon all the multitude thereof" emphasizes the Universality of Wrath and Collective Accountability for the nation's widespread rebellion and spiritual corruption. Finally, the entire passage implicitly reinforces the Divine Sovereignty of God over history, demonstrating His unwavering justice, holiness, and faithfulness as He brings about His righteous purposes, even through devastating judgment.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • time (Hebrew, ʻêth', H6256): Meaning "time, especially (adverb with preposition) now, when, etc." In this urgent prophetic context, "time" signifies a divinely appointed, specific, and decisive moment for judgment, rather than merely a general period. It conveys a profound sense of urgency, predestination, and the culmination of God's patience, indicating that the moment of reckoning has been fixed and is now at hand.
  • draweth near (Hebrew, nâgaʻ', H5060): Meaning "to touch, i.e. lay the hand upon... by implication, to reach (figuratively, to arrive, acquire); violently, to strike (punish, defeat, destroy, etc.)." This word intensifies the immediacy of "the day," suggesting that it is not just approaching but is on the very verge of impact, ready to "touch" or "strike" the land with its destructive force. It implies a tangible, violent, and inescapable arrival of judgment.
  • wrath (Hebrew, chârôwn', H2740): Meaning "a burning of anger; sore displeasure, fierce(-ness), fury, (fierce) wrath(-ful)." This term denotes an intense, consuming, and burning indignation. It highlights the righteous and severe nature of God's anger against the deep-seated sin and unfaithfulness of Israel. It is not a fleeting emotion but a consuming, active force that will bring about devastating consequences.

Verse Breakdown

  • "The time is come, the day draweth near:" This opening clause functions as an emphatic, dual declaration of immediacy and inevitability. "The time" (referring to a divinely appointed season or moment) and "the day" (a specific, decisive moment of reckoning) are not merely approaching but are already at the threshold, signaling the end of God's long-suffering patience and the imminent beginning of His judgment. The repetition underscores the absolute certainty of the impending doom.
  • "let not the buyer rejoice, nor the seller mourn:" This imperative clause highlights the complete disruption and reversal of normal societal functions and values. In times of prosperity, buyers rejoice at acquiring goods or making good deals, and sellers might mourn low prices or slow business. However, in the face of this impending judgment, these traditional emotional responses are rendered utterly meaningless because the very foundations of economic and social life are crumbling. Possessions will offer no security, and losses will be insignificant in the face of total destruction.
  • "for wrath [is] upon all the multitude thereof." This final clause provides the theological justification and grim explanation for the preceding statements. The reason why economic activity is futile and normal emotions are irrelevant is the universal and comprehensive nature of God's "burning anger." This wrath is not selective or partial but will fall upon "all the multitude," signifying that no one within the land, regardless of their status or wealth, will be exempt from the coming devastation.

Literary Devices

Ezekiel 7:12 employs several potent literary devices to convey its urgent and dire message. Repetition is evident in the near-synonymous pairing of "the time is come" and "the day draweth near," which serves to underscore the absolute certainty and immediacy of the impending judgment, creating a pervasive sense of inescapable doom. The phrase "let not the buyer rejoice, nor the seller mourn" utilizes Antithesis and a form of Chiasm (A-B, B'-A') to dramatically illustrate the futility and reversal of normal human concerns in the face of divine wrath. The typical emotions associated with economic transactions (joy for the buyer, mourning for the seller) are rendered utterly irrelevant, emphasizing that material possessions and commercial success hold no value when life itself is threatened. Furthermore, the entire verse functions as a powerful Metonymy, where the specific activities of "buying" and "selling" stand in for all worldly pursuits and the entire economic and social fabric of the nation. This highlights the comprehensive nature of the impending collapse, where the very foundations of society will be shaken by God's righteous indignation.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 7:12 powerfully articulates the biblical principle of divine judgment, demonstrating that God, in His perfect justice and holiness, holds nations accountable for their sin and rebellion against His covenant. The "time" and "day" signify a divinely appointed moment of reckoning, emphasizing that God's patience is not infinite and His warnings are not empty threats. This verse underscores the transient and ultimately vain nature of all earthly possessions and pursuits when confronted with God's ultimate authority and righteous wrath. It serves as a profound reminder that true security, lasting joy, and ultimate hope are not found in material wealth, commercial endeavors, or any worldly achievement, but solely in a right relationship with the sovereign Lord. The universality of the wrath ("upon all the multitude thereof") highlights the collective nature of national sin and its comprehensive consequences, a pervasive theme throughout prophetic literature concerning the "Day of the Lord."

REFLECTION AND APPLICATION

Ezekiel 7:12, though rooted in the specific historical context of ancient Judah's impending destruction, carries timeless spiritual weight and profound implications for believers today. It serves as a sobering reminder that our ultimate security, hope, and identity must never be placed in the fleeting promises of this world—be it its economic stability, material comforts, social standing, or even the predictability of daily routines. Just as the buyer and seller found their pursuits utterly meaningless in the face of God's judgment, so too can our contemporary preoccupations with wealth accumulation, career advancement, social status, or even mundane anxieties become utterly trivial when confronted with eternal realities. This verse calls us to live with an urgent, eternal perspective, prioritizing spiritual preparedness, genuine repentance, and a deep, abiding relationship with God above all earthly acquisitions and concerns. It challenges us to honestly examine where our true treasures lie and to cultivate a heart that is not bound by the temporary and perishable nature of this world, but rather fixed on the enduring kingdom of God and His righteousness. Living in light of the truth that "the day draweth near" encourages a radical reorientation of our priorities towards Christ and His purposes, fostering a life of faithfulness, obedience, and readiness for His return.

Questions for Reflection

  • What "buying and selling" (worldly pursuits, anxieties, or investments of time/energy) in my life might be distracting me from eternal realities and my relationship with God?
  • How does the concept of God's "wrath" in this verse deepen my understanding of His perfect justice, holiness, and the seriousness of sin?
  • In what specific ways am I currently placing my trust or finding my security in temporary earthly provisions rather than in God's unchanging sovereignty and provision?
  • If "the day draweth near" for my own life or for Christ's return, how would my daily priorities, actions, and relationships fundamentally change?

FAQ

Does this verse mean God discourages economic activity or material possessions?

Answer: Not inherently. The Bible generally affirms honest labor, responsible stewardship of resources, and even the enjoyment of God's provision. However, Ezekiel 7:12 is a prophetic warning delivered in a context of severe national apostasy and impending divine judgment. Its core message is that in such a crisis, or in the ultimate "Day of the Lord," material wealth loses all power to save, provide security, or bring lasting joy. The point is not that economic activity is inherently bad, but that it becomes utterly meaningless and futile when divine judgment is at hand, emphasizing the vanity of earthly treasures compared to eternal realities, as Jesus taught in Matthew 6:19-21, "Lay not up for yourselves treasures upon earth... but lay up for yourselves treasures in heaven."

Is God's wrath arbitrary or unloving?

Answer: No. In the biblical narrative, God's wrath, as seen in Ezekiel 7:12, is never arbitrary or capricious. It is consistently portrayed as a righteous, holy, and just response to persistent sin, rebellion, and the breaking of His covenant. It flows from His perfect justice and His unwavering commitment to His own holy character and moral order. While severe and terrifying in its consequences, it is a demonstration of His holiness, not a capricious outburst. God's wrath is always a consequence of human unfaithfulness, serving to uphold His moral order and ultimately to bring about redemption for those who turn to Him in repentance, as described in Romans 1:18, which states, "For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men."

How does "the time is come, the day draweth near" apply to us today?

Answer: While the immediate fulfillment of this prophecy was the Babylonian destruction of Jerusalem, the phrase carries a timeless theological principle that transcends its original historical context. It serves as a powerful reminder of God's ultimate sovereignty over history and the certainty of future judgment for all humanity. For believers today, it points forward to the "Day of the Lord" in the New Testament, which primarily refers to Christ's second coming. This future event will bring final judgment for the unrighteous and ultimate salvation and glorification for the faithful, as highlighted in 1 Thessalonians 5:2. Therefore, Ezekiel's urgent declaration calls us to live with spiritual urgency, prepared for Christ's return, and to prioritize eternal values over temporal ones, knowing that our earthly days are finite and accountability awaits.

CHRIST-CENTERED FULFILLMENT

Ezekiel 7:12, with its stark declaration of impending wrath and the utter futility of earthly pursuits in the face of divine judgment, finds its ultimate Christ-centered fulfillment in the person and redemptive work of Jesus Christ. The "time" and "day" of judgment, so terrifyingly near in Ezekiel's prophecy for ancient Judah, point forward to the ultimate "Day of the Lord" in the New Testament, a day of both profound judgment and glorious salvation. For all who are "in Christ," the consuming wrath prophesied in Ezekiel has been fully absorbed and propitiated by the substitutionary sacrifice of the Lamb of God on the cross. Jesus, through His atoning death, bore the full weight of God's righteous anger against sin, thereby delivering believers from the condemnation that would otherwise fall upon "all the multitude" (Romans 5:9). While the "day draweth near" still signifies the certainty of Christ's return for final judgment, for the true believer, it is a day of hope, consummation, and eternal joy, not dread. The futility of earthly possessions and commercial activities in Ezekiel's context powerfully foreshadows Christ's teaching to store up treasures in heaven, where moth and rust cannot destroy. This reminds us that true security, lasting joy, and eternal inheritance are found only in Him, our ultimate Buyer and Redeemer, who purchased us with His own precious blood, not with perishable things like silver or gold (1 Peter 1:18-19). In Christ, the "time" of judgment has passed for the believer, replaced by the "day" of salvation and eternal life.

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Commentary on Ezekiel 7 verses 1–15

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

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

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

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

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

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

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

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–15. Public domain.
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JeromeAD 420
Commentary on Ezekiel
(Verse 12.) The time has come, the day is approaching. It is not only said of Jerusalem that the time of its captivity has come and the day has approached when it will be besieged by the Babylonian army, but also to the one who was rejoicing in his built and expanded storehouses, the Lord speaks: Fool, tonight your soul will be taken from you; and the things which you have prepared, whose will they be (Luke 12:20)? From where the Apostle also says: The time, he says, has been shortened (1 Corinthians 7:29). And in another place: For the form of this world passes away (Ibid., 31). It is to be noted that he did not say it will be postponed to the future, but he spoke of the present, it passes away, and the form of the world slips away daily. For it never remains in the same state; but the form of things that are growing and decaying flies by and changes. Hence the Lord also said: Heaven and earth will pass away (Matth. XXIV, 35). But if these things, in which all things that are in the world are contained, pass and go through, what can be perpetual in human affairs?
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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