Ezekiel 7:13

Translation
King James Version
For the seller shall not return to that which is sold, although they were yet alive: for the vision is touching the whole multitude thereof, which shall not return; neither shall any strengthen himself in the iniquity of his life.
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KJV (with Strong's)
For the seller H4376 shall not return H7725 to that which is sold H4465, although they were yet alive H2416: for the vision H2377 is touching the whole multitude H1995 thereof, which shall not return H7725; neither shall any H376 strengthen H2388 himself in the iniquity H5771 of his life H2416.
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Complete Jewish Bible
For the seller will not return to what he sold, even if he is still alive; for though the vision was brought to all her many people, nobody repented. Each kept living his own wicked life; they weren't strong enough [to repent].
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Berean Standard Bible
The seller will surely not recover what he sold while both remain alive. For the vision concerning the whole multitude will not be revoked, and because of their iniquity, not one of them will preserve his life.
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American Standard Version
For the seller shall not return to that which is sold, although they be yet alive: for the vision is touching the whole multitude thereof, none shall return; neither shall any strengthen himself in the iniquity of his life.
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World English Bible Messianic
For the seller shall not return to that which is sold, although they be yet alive: for the vision is touching the whole multitude of it, none shall return; neither shall any strengthen himself in the iniquity of his life.
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Geneva Bible (1599)
For hee that selleth, shall not returne to that which is solde, although they were yet aliue: for the vision was vnto al the multitude thereof, and they returned not, neither doeth any encourage himselfe in the punishment of his life.
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Young's Literal Translation
For the seller to the sold thing turneth not, And yet among the living is their life, For the vision is unto all its multitude, It doth not turn back, And none by his iniquity doth strengthen his life.
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See also
Leviticus 25:24Leviticus 25:28Psalms 52:7Job 15:25Leviticus 25:31Ecclesiastes 8:8Ezekiel 33:26
In the KJVVerse 20,591 of 31,102

Study This Verse

SUMMARY

Ezekiel 7:13 delivers a stark and comprehensive prophetic declaration concerning the irreversible nature of God's impending judgment upon ancient Judah. It vividly portrays a society in utter collapse, where economic transactions become meaningless, and any attempt to find security through worldly possessions or sinful endeavors is rendered entirely futile. The verse underscores that divine wrath will sweep away all human attempts at self-preservation and self-reliance, revealing the absolute finality of God's decree against a nation deeply entrenched in unrepentant iniquity.

CONTEXT

  • Literary Context: Ezekiel 7 marks a significant shift in the prophet's message, initiating a new oracle that emphatically declares, "The end is come upon the four corners of the land!" This chapter serves as a detailed exposition of the "end" that has arrived, describing its pervasive impact on every facet of Judahite society. Ezekiel 7:13 is intricately woven into this tapestry of judgment, following pronouncements about the defilement of the sanctuary (Ezekiel 7:20-22), the worthlessness of silver and gold (Ezekiel 7:19), and the pervasive terror that will grip the people (Ezekiel 7:25-27). The repetition of themes like the inescapability of judgment and the futility of human efforts (e.g., Ezekiel 7:18) reinforces the absolute and comprehensive nature of the divine decree, with verse 13 specifically targeting the economic and social breakdown.
  • Historical & Cultural Context: This prophecy is delivered during a tumultuous period for Judah, likely between the first Babylonian deportation (597 BC) and the final destruction of Jerusalem (586 BC). Despite earlier warnings and partial judgments, the people of Judah persisted in idolatry, social injustice, and covenant unfaithfulness. In ancient Israel, land ownership was not merely an economic asset but a sacred trust, deeply intertwined with the Abrahamic covenant and family inheritance, often regulated by laws of redemption and Jubilee (e.g., Leviticus 25). The declaration that "the seller shall not return to that which is sold" directly attacks this foundational aspect of Israelite society. It speaks to a time of siege, famine, and invasion where property rights would be utterly nullified, and the very concept of stable ownership would collapse. The cultural practice of buying and selling land, a symbol of stability and future hope, is depicted as a meaningless act in the face of overwhelming divine judgment, highlighting the complete unraveling of their established world.
  • Key Themes: Ezekiel 7:13 powerfully contributes to several overarching themes prominent in Ezekiel and the broader prophetic corpus. Firstly, it underscores the Irreversible Nature of Divine Judgment. The repeated phrase "shall not return" emphasizes that once God's decree is issued and executed, there is no turning back, no reversal of fortunes for the unrepentant nation. This finality is a hallmark of God's justice when His patience is exhausted. Secondly, the verse exposes the Futility of Material Possessions and Self-Reliance as sources of security. In a time of divine wrath, wealth, land, and economic transactions are rendered utterly worthless, aligning with the wisdom tradition that "riches profit not in the day of wrath, but righteousness delivers from death." Finally, it highlights the Inescapable Consequences of Iniquity. The inability to "strengthen himself in the iniquity of his life" directly links the societal collapse and personal ruin to the pervasive sin of the people. It demonstrates that their persistent rebellion, far from being a source of power or advantage, will be the very instrument of their undoing, leading to utter destruction as a direct result of their covenant unfaithfulness (Deuteronomy 28:15-68).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Vision (Hebrew, châzôwn', H2377): Derived from the root "châzâh" (to gaze, to see), châzôwn refers to a divinely imparted sight, a mental perception, often a dream, revelation, or oracle from God. In Ezekiel 7:13, the explicit statement that "the vision [is] touching the whole multitude" underscores that this dire prophecy is not a mere human prediction or a speculative thought, but a direct, authoritative communication from God Himself. This term emphasizes the certainty and divine origin of Ezekiel's message, ensuring that the impending judgment is understood as an unalterable decree from the Almighty.
  • Multitude (Hebrew, hâmôwn', H1995): This word encompasses a range of meanings including a noise, tumult, crowd, abundance, or even wealth. In this context, "the whole multitude thereof" refers to the entire populace of Judah, encompassing all social strata, economic classes, and bustling activity. The use of hâmôwn here suggests not just a numerical count but also the collective identity, prosperity, and societal vibrancy of the nation. The judgment is portrayed as comprehensive and pervasive, affecting the entire "crowd" or "abundance" of the nation, implying a widespread and inescapable calamity that will disrupt their collective life and prosperity, leaving no one untouched.
  • Strengthen (Hebrew, châzaq', H2388): This primitive root means "to fasten upon," and by extension, "to seize, be strong (figuratively, courageous, causatively strengthen, cure, help, repair, fortify), obstinate; to bind, restrain, conquer." It implies gaining power, security, or advantage. In Ezekiel 7:13, the phrase "neither shall any strengthen himself" highlights the utter futility of human efforts to resist or mitigate the divine judgment through their own means. It signifies that no one will be able to secure their position, fortify their life, or find any lasting advantage, especially through their "iniquity," which is precisely what they had been relying upon.
  • Iniquity (Hebrew, ʻâvôn', H5771): This term denotes perversity, moral evil, fault, or sin. Crucially, it also carries the connotation of the guilt and punishment associated with such wrongdoing. ʻâvôn suggests a crookedness, distortion, or deviation from God's righteous path, implying a deliberate turning away from divine standards. In Ezekiel 7:13, "the iniquity of his life" points to a deeply ingrained pattern of moral corruption, unrighteous living, and habitual rebellion that characterized the nation. The inability to "strengthen himself in the iniquity" underscores that their persistent sin, far from being a source of power or security, will be the very cause of their undoing, leading to their ultimate weakening and ruin.

Verse Breakdown

  • "For the seller shall not return to that which is sold,": This clause vividly illustrates the economic and social upheaval caused by the impending judgment. It signifies that property transactions, which were meant to be permanent transfers of ownership or subject to redemption laws, will be utterly nullified. Once land or goods are sold, the original owner will have no opportunity to reclaim them, not due to legal constraints, but because the entire system of ownership, law, and societal stability will collapse. This speaks to the utter finality and destruction of the established order, rendering all material investments meaningless.
  • "although they were yet alive:": This phrase adds a chilling and poignant layer to the judgment. It emphasizes that physical survival does not equate to a return to normalcy or the recovery of former status or possessions. Even if individuals manage to escape death, the fabric of their existence—their economic security, social standing, and way of life—will be irrevocably lost. This highlights the depth and permanence of the devastation, where mere existence offers no comfort or hope of restoration.
  • "for the vision [is] touching the whole multitude thereof, [which] shall not return;": This part clarifies both the scope and the divine source of the judgment. The "vision" (a direct, authoritative divine revelation) concerns the "whole multitude" (the entire population of Judah, without exception). The repetition of "shall not return" reinforces the absolute certainty and comprehensiveness of the judgment. It is not just about individual property, but about the entire nation's inability to revert to its previous state of peace, prosperity, or even spiritual standing. There will be no restoration of the status quo for the unrepentant people.
  • "neither shall any strengthen himself in the iniquity of his life.": This final clause delivers a powerful moral indictment and a declaration of futility. It proclaims that no one will be able to find security, power, or comfort through their unrighteous dealings, ill-gotten gains, manipulative practices, or sinful lifestyles. Their "iniquity of his life" (their habitual and pervasive sin) will not serve as a source of strength or refuge. Instead, it will be the very cause of their weakness and downfall, exposing the utter futility of trusting in anything other than God's righteousness.

Literary Devices

Ezekiel 7:13 employs several potent literary devices to convey its message of impending, inescapable judgment. The most prominent is Repetition, specifically the emphatic phrase "shall not return," which appears twice within the verse. This repetition serves to underscore the absolute and irreversible nature of the coming catastrophe, emphasizing that there will be no recovery, no reversal of fortunes, and no going back to the way things were. The entire chapter functions as a Prophetic Oracle, a direct, authoritative divine pronouncement delivered through the prophet, lending immense weight and certainty to the message. The imagery of "the seller shall not return to that which is sold" is a form of Metonymy, where the specific economic transaction stands in for the complete breakdown of societal order, the nullification of all human endeavors, and the futility of material wealth in the face of divine wrath. Furthermore, the verse utilizes Contrast by juxtaposing the expectation of continued life ("although they were yet alive") with the reality of irreversible loss and the inability to find strength in one's "iniquity," highlighting the stark difference between human presumption and the undeniable reality of God's judgment.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 7:13 profoundly articulates God's unwavering justice and His sovereign control over human history, even amidst chaos and destruction. It reveals that God's judgment is not arbitrary but a direct and inevitable consequence of persistent sin and rebellion, demonstrating that He will not tolerate unrepentant iniquity indefinitely. The verse challenges humanity's innate tendency to find security in material wealth, personal strength, or even sinful cunning, declaring such trusts utterly worthless when confronted by divine decree. It underscores the biblical truth that true security and lasting strength are found only in righteousness and dependence on God, not in the fleeting illusions of earthly possessions or self-serving schemes. This prophetic word serves as a timeless reminder that while human life may persist, the foundations upon which it is built—if they are not God-centered—are ultimately fragile and subject to collapse under the weight of divine accountability.

REFLECTION AND APPLICATION

Ezekiel 7:13 serves as a profound and challenging mirror for all generations, calling us to critically examine where we place our ultimate trust and derive our sense of security. In a world that often equates worth with wealth, and strength with self-reliance, this verse starkly reminds us that all earthly foundations are temporary and vulnerable to collapse. It compels us to consider the true nature of God's justice and the inevitable consequences of persistent sin, both individually and corporately. Rather than seeking to "strengthen ourselves in the iniquity of our lives"—whether through dishonest gain, manipulative practices, or a general disregard for God's commands—we are called to build our lives on the unshakable foundation of His Word and His righteousness. This means cultivating a heart of repentance, pursuing justice, and living with an eternal perspective, understanding that our true and lasting inheritance is found in Christ alone, not in fleeting material possessions or worldly power that can be stripped away in an instant.

Questions for Reflection

  • Where do I primarily seek my security and strength in life? Is it in material possessions, personal achievements, or my relationship with God?
  • In what ways might I be tempted to "strengthen myself in the iniquity of my life," even subtly, by compromising my values or seeking gain through questionable means?
  • How does the irreversible nature of God's judgment, as depicted in this verse, shape my understanding of repentance and the urgency of living righteously?
  • If all my earthly possessions and societal standing were suddenly rendered meaningless, what would remain of my identity and hope?

FAQ

What does "the seller shall not return to that which is sold" truly mean?

Answer: This phrase signifies the complete and irreversible disruption of normal life and economic order during the impending judgment. In ancient Israel, land was often sold or mortgaged with the expectation that it could be redeemed or would revert to the family in the Jubilee year (see Leviticus 25). Ezekiel 7:13 declares that these traditional practices and expectations will be utterly nullified. Even if the original seller or buyer remains alive, the land or property will be lost forever, likely confiscated by invaders or rendered worthless in the societal collapse. It means there will be no recovery, no restoration of property rights, and no return to previous economic stability for anyone, regardless of their survival.

How does this verse relate to God's justice and the consequences of sin?

Answer: This verse powerfully illustrates God's unwavering justice, demonstrating that unrepentant sin inevitably leads to severe consequences. The "iniquity of his life" is presented as the direct cause of the nation's downfall, showing that God will not indefinitely tolerate rebellion against His covenant and moral law. The judgment is not arbitrary but a righteous response to pervasive moral corruption. It underscores that sin, far from bringing strength or security, ultimately weakens and destroys, leading to a state where no one can "strengthen himself" through their unrighteousness. It is a stark reminder that God's character demands accountability for sin, and His judgments are certain and comprehensive.

Is this prophecy only about ancient Israel, or does it have broader implications for us today?

Answer: While the immediate context is the specific judgment upon ancient Judah leading to the Babylonian exile, the principles embedded in Ezekiel 7:13 have timeless and universal implications. It serves as a perennial warning against placing ultimate trust in material possessions, worldly systems, or human strength, especially when those are acquired or maintained through unrighteousness. The verse highlights the fragility of earthly security and the certainty of divine accountability for sin. For believers today, it underscores the importance of seeking true security in God alone, living righteously, and recognizing that our ultimate hope and inheritance are not found in this fleeting world but in Christ (e.g., Matthew 6:19-21).

CHRIST-CENTERED FULFILLMENT

Ezekiel 7:13, with its stark pronouncement of irreversible judgment and the futility of finding strength in iniquity, finds its profound Christ-centered fulfillment in the person and work of Jesus. The "vision" that touches the "whole multitude" and declares that they "shall not return" to their former state of security due to their "iniquity" points to humanity's universal predicament under the curse of sin. No human effort, no amount of wealth, and no personal righteousness could ever reverse the spiritual alienation caused by sin or enable one to "strengthen himself in the iniquity of his life" to escape God's righteous judgment. However, in Christ, the finality of this judgment for the believer is miraculously transformed. While the Old Testament vision spoke of an irreversible loss, the New Testament proclaims an irreversible gain for those who trust in Jesus. He is the ultimate "seller" who, through His sacrifice on the cross, "sold" Himself (gave Himself up) to redeem us from the curse of the law and the power of sin (see Galatians 3:13). The "iniquity of his life" that rendered humanity helpless is fully borne by Christ, who "knew no sin, that we might become the righteousness of God in Him" (as articulated in 2 Corinthians 5:21). Through His death and resurrection, Jesus secured a "return" for humanity—not to earthly possessions or a prior state of innocence, but to a reconciled relationship with God, a new spiritual life, and an eternal inheritance that "cannot perish, spoil or fade" (as described in 1 Peter 1:4). Thus, where Ezekiel prophesied an inescapable judgment for those clinging to their iniquity, Christ offers an escape from that judgment and a new, unbreakable strength found not in self or sin, but in His perfect righteousness and finished work (see Romans 8:1).

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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 13). The one who buys should not rejoice, and the one who sells should not mourn. It is natural to rejoice in the purchase of possessions and mourn in their sale. However, when slavery and captivity are imminent, both joy and sorrow are in vain. Hence, the Apostle says: Time is shortened. Henceforth, those who have wives should live as if they did not have them, those who weep as if they did not weep, those who rejoice as if they did not rejoice, those who buy as if they did not possess, and those who use this world as if they did not make full use of it (I Cor. VII, 29 seqq.). For just as the flood came and swept them all away, so will be the coming of the Son of Man. (Matthew 24)

Because his anger is upon all his people. This is found in the Septuagint. For the word 'people' can also be understood as 'multitude' and 'crowd' according to the Hebrew, for it signifies 'Amona.' And the reason is clear: that the one who buys should not rejoice, and the one who sells should cease mourning, because the anger of God will soon come upon all the multitude of the land of Judah, or Jerusalem. For it is understood from the preceding text, in which it is written: Thus says the Lord God of the land of Israel, etc.
JeromeAD 420
Commentary on Ezekiel
(Verse 13.) Because the one who sells will not return to that which he sold. He speaks according to the Hebrew custom. For every sale was returned to the seller in the fiftieth year of remission, which among them is called the Jubilee. Therefore, before the year of remission comes, when possessions return to their previous owners, captivity will come upon them, which will take away all the city's customs. Moreover, what the Seventy translated as: Because the buyer will not return to the seller, although it does not completely agree with the historical account, according to allegory, it can have this meaning: that we can say that the one who was deceived by a heretical error, when he understands the deceit of the teacher, will by no means return to the seller, that is, to the teacher; but will despise and reject him.


And yet in the lives of those still living, because the vision will not return to the entire multitude. Just as possession does not return to the previous owner with the imminent destruction of a city, so the prophetic vision and warning, which is directed to the entire multitude of the city, will by no means return and will become invalid; but it will be fulfilled in the remaining days, to those to whom the prophetic message is directed. However, he says this in order to show the impending captivity, lest they should say according to custom: This vision will be for a long time, and will be fulfilled after many years. We can say this, that after the prophetic vision has departed from the Jews, the Law and the Prophets do not return to them, nor do they deserve to have prophets anymore after the killing of the Savior. And significantly, he says that the vision will not return to any multitude. Therefore, it will return to those who believed in the Lord, namely the apostles and the remnant of the Jewish people who have been saved from Israel. But these two verses are not found in the Septuagint edition.

And a man in the wickedness of his life will not be strengthened. LXX: And a man in the eyes of his life will not obtain. And the meaning according to the Hebrew: His wickedness will not benefit a man, nor will it provide him with any strength. According to the Septuagint: And a man, who desired what he thought to be precious in the world, will not obtain it; but with freedom perishing, everything that is beautiful will be lost. However, the ambiguity of the Hebrew letters Yod and Vav, which are distinguished only by their size, caused some to interpret it as wickedness and others as eyes.
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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