Ezekiel 7:14

Translation
King James Version
They have blown the trumpet, even to make all ready; but none goeth to the battle: for my wrath is upon all the multitude thereof.
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KJV (with Strong's)
They have blown H8628 the trumpet H8619, even to make all ready H3559; but none goeth H1980 to the battle H4421: for my wrath H2740 is upon all the multitude H1995 thereof.
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Complete Jewish Bible
The shofar has sounded, everything is ready, but no one goes out to the battle, for my wrath is coming to all her many people.
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Berean Standard Bible
They have blown the trumpet and made everything ready, but no one goes to war, for My wrath is upon the whole multitude.
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American Standard Version
They have blown the trumpet, and have made all ready; but none goeth to the battle; for my wrath is upon all the multitude thereof.
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World English Bible Messianic
They have blown the shofar, and have made all ready; but no one goes to the battle; for my wrath is on all its multitude.
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Geneva Bible (1599)
They haue blowen the trumpet, and prepared all, but none goeth to the battel: for my wrath is vpon all the multitude thereof.
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Young's Literal Translation
They have blown with a trumpet to prepare the whole, And none is going to battle, For My wrath is unto all its multitude.
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See also
Jeremiah 4:5Jeremiah 7:20Jeremiah 6:11Isaiah 24:1Isaiah 24:7Ezekiel 7:11Ezekiel 7:12
In the KJVVerse 20,592 of 31,102

Study This Verse

SUMMARY

Ezekiel 7:14 powerfully depicts the tragic and complete paralysis of Judah in the face of God's impending judgment. Despite the urgent call to arms sounded by the trumpet, signifying readiness for battle, no one responds. This profound inaction is not due to a lack of preparation or awareness of the threat, but rather an overwhelming spiritual and physical incapacitation directly attributed to the fierce and righteous wrath of God descending upon the entire multitude. The verse underscores the futility of human resistance when divine judgment is fully unleashed, revealing a people utterly demoralized, stripped of their will to fight, and resigned to their inescapable doom.

CONTEXT

  • Literary Context: Ezekiel 7 unfolds as a relentless and unyielding prophecy of the "end" for Jerusalem and Judah, a theme emphatically declared from the chapter's outset in Ezekiel 7:2. The chapter is characterized by a drumbeat of repetition, emphasizing the finality and inescapability of God's divine reckoning through the Babylonian invasion. Verses 1-4 establish the overarching theme of the "end" and God's unwavering resolve to execute judgment, leaving no room for escape. Verses 5-9 intensify this message, reiterating the swiftness and totality of the impending destruction, while verses 10-13 describe the pervasive moral decay and the coming "rod" of wickedness that will strike the land. Within this escalating narrative of doom, Ezekiel 7:14 serves as a poignant climax, illustrating the utter despair and paralysis that grips the people. It follows earlier descriptions of their futile attempts to find refuge or sustenance, highlighting the complete demoralization that precedes their ultimate downfall. This verse acts as a powerful testament to the overwhelming nature of God's wrath, rendering all human preparations, military might, and defensive strategies utterly useless.
  • Historical & Cultural Context: The prophecies of Ezekiel were delivered during the tumultuous period of the Babylonian exile, specifically to the Jewish captives already deported to Babylon. At the time of this prophecy, Jerusalem was still standing but under severe threat, facing its final siege and eventual destruction by Nebuchadnezzar's forces, which culminated around 586 BCE. In ancient Near Eastern warfare, the trumpet (often the shofar or chatzozerah) was an indispensable instrument for military communication. Its loud, piercing sound served as a crucial signal for rallying troops, issuing commands, and, most importantly, initiating battle. The phrase "to make all ready" reflects the customary military preparations of the era—arming soldiers, organizing ranks, and positioning forces for engagement. Culturally, the immediate and vigorous response to such a call to arms was an absolute expectation for any defending army. However, the shocking reality presented in Ezekiel 7:14 is the complete and unprecedented absence of this expected response. This highlights a unique and terrifying situation where the usual human courage, defensive instincts, and military protocols are utterly shattered, not by surprise or lack of warning, but by a deeper, spiritual affliction that renders the people incapable of defending themselves against their divinely ordained fate.
  • Key Themes: Ezekiel 7:14 profoundly contributes to several core theological and narrative themes prevalent throughout the book of Ezekiel and wider prophetic literature. Firstly, it starkly illustrates the Futility of Human Resistance against divine judgment. Despite the traditional call to battle and extensive preparations, the people are utterly paralyzed, demonstrating unequivocally that no human strength, military strategy, or defensive measure can withstand God's righteous anger. This theme resonates with other prophetic warnings, such as God's declaration in Jeremiah 21:5 that He Himself will fight against Jerusalem. Secondly, the verse powerfully underscores Divine Sovereignty in Judgment. The explicit reason given for the people's paralysis is "my wrath is upon all the multitude thereof," emphasizing that God Himself is the ultimate active agent in their destruction, using external forces like Babylon as His instruments. This reinforces the profound truth that God is sovereign over history and justly punishes persistent sin. Finally, it vividly portrays the Consequences of Persistent Sin. The preceding verses in Ezekiel 7 meticulously detail Israel's pervasive idolatry, violence, and corruption. Verse 14 serves as the stark, inescapable culmination of their rebellion, demonstrating that a people hardened in sin will ultimately face a judgment so overwhelming that it strips them of even the will to survive or defend themselves.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • blown (Hebrew, tâqaʻ', H8628): Akin to a primitive root meaning "to clatter" or "clang" an instrument, this verb specifically refers to the act of "blowing a trumpet." In this context, it denotes the forceful and decisive action of sounding an alarm or issuing a call, traditionally for the immediate commencement of battle. The use of this word emphasizes that the signal for war was not merely whispered but clearly and powerfully proclaimed, indicating that all initial human efforts to prepare for conflict were indeed undertaken.
  • goeth (Hebrew, hâlak', H1980): This primitive root, akin to yālak, means "to walk" in a broad range of applications, including to "come," "depart," or, as here, to "go." The phrase "none goeth" signifies a complete and shocking absence of movement or response to the urgent call. It implies a total paralysis, a failure to advance, engage, or participate in the expected action of going to battle. This reveals an utter lack of resolve, courage, or even physical ability to respond to the imminent threat.
  • wrath (Hebrew, chârôwn', H2740): Derived from chârâh, this noun describes a "burning of anger" or "sore displeasure." It denotes an intense, fierce fury, specifically representing God's righteous indignation and consuming anger against sin. Its prominent placement in the verse identifies the ultimate, divine cause of the people's inexplicable paralysis: an overwhelming, consuming divine anger that strips them of all will, courage, and capacity to resist or defend themselves.

Verse Breakdown

  • "They have blown the trumpet, even to make all ready;": This initial clause sets the scene by describing the conventional and expected preparations for warfare. The trumpet's blast, a universal signal, clearly indicates that the call to war has been issued, and all necessary arrangements—arming, gathering, and positioning troops—have been made. There is an outward appearance of readiness, suggesting that the people are fully aware of the imminent threat and have taken the initial, customary steps to defend themselves.
  • "but none goeth to the battle:": This is the shocking and pivotal turning point of the verse, introducing a profound reversal of expectation. Despite the clear call and the visible preparations, there is a complete and utter lack of response. No one advances, no one engages, no one fights. This profound inaction reveals a deep-seated, pervasive paralysis—not merely a tactical retreat or a lack of skill, but a total collapse of morale, courage, and the fundamental will to resist.
  • "for my wrath [is] upon all the multitude thereof.": This final clause provides the divine and ultimate explanation for the inexplicable paralysis. The reason for their inaction is not a superior enemy force, a strategic blunder, or a lack of military prowess, but the overwhelming, demoralizing, and incapacitating presence of God's fierce wrath. His anger has so utterly consumed the "multitude" (the entire population) that it has stripped them of their ability to respond, rendering all human efforts, preparations, and military might utterly futile.

Literary Devices

Ezekiel 7:14 masterfully employs several potent literary devices to convey its message of inescapable judgment and divine sovereignty. Irony is strikingly evident, as the verse presents a stark and unsettling contrast between the active, conventional preparations for war ("blown the trumpet," "make all ready") and the complete, shocking inaction that follows ("but none goeth to the battle"). This juxtaposition powerfully highlights the utter futility of human effort when directly confronted with a divine decree. The explicit declaration "for my wrath is upon all the multitude thereof" functions as a clear statement of Divine Causality, unequivocally asserting God's direct involvement as the ultimate reason for the people's paralysis, rather than attributing it to natural military defeat or human weakness alone. There is also an element of Hyperbole in the phrase "none goeth to the battle," emphasizing the absolute and pervasive nature of the fear and paralysis that grips the entire population, suggesting a complete and universal breakdown of will rather than just a few isolated individuals. Finally, the vivid imagery evokes an overwhelming sense of Despair and Doom, painting a chilling picture of a people utterly helpless, stripped of all agency, and resigned to their fate under the crushing, irresistible weight of God's righteous judgment.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 7:14 stands as a profound theological statement on the nature of divine judgment and the inescapable reality of human accountability. It reveals that God's wrath is not merely a passive state of displeasure but an active, overwhelming, and consuming force that can strip humanity of its very will to survive or defend itself. This verse underscores the absolute sovereignty of God, demonstrating that when He determines to execute judgment, all human strength, preparedness, and resistance become utterly futile. It profoundly challenges any notion of self-reliance or the ability to withstand the consequences of persistent sin, emphasizing that true security and deliverance come solely from God's mercy and grace. The spiritual and physical paralysis described here vividly illustrates the ultimate consequence of a people who have continually rebelled against their Creator, reaching a point where their capacity for self-preservation is divinely removed, leaving them exposed and helpless before His righteous anger.

REFLECTION AND APPLICATION

Ezekiel 7:14 serves as a profoundly sobering reminder of the gravity of God's judgment and the inescapable consequences of sustained rebellion against His holy character. For believers today, it underscores the critical importance of living in humble obedience, genuine repentance, and complete reliance on God. The chilling futility of human resistance against divine wrath compels us to recognize that our ultimate security and hope lie not in our own strength, meticulous preparations, or worldly alliances, but solely in our right relationship with God through Christ. This verse prompts deep introspection: Are there areas in our lives where we are resisting God's truth, ignoring His warnings, or relying on our own resources and ingenuity instead of His sovereign power and provision? It calls us to examine our hearts for any lingering pride, self-sufficiency, or spiritual apathy that might blind us to the seriousness of sin and the absolute necessity of divine grace. True wisdom acknowledges God's absolute authority, embraces His merciful offer of salvation, and seeks His favor before His just judgment is fully revealed.

Questions for Reflection

  • What does "none goeth to the battle" reveal about the ultimate, demoralizing effect of God's wrath on a people, beyond mere physical defeat?
  • How does this verse challenge our modern tendencies to place ultimate trust in human ingenuity, military might, economic stability, or self-sufficiency for security and well-being?
  • In what ways might we, as individuals or as a community of faith, be "blowing the trumpet" of outward religious activity or preparation but failing to "go to battle" in areas where God calls us to genuine spiritual action, radical obedience, or deep repentance?

FAQ

Why does God's wrath cause such complete paralysis, rather than just defeat in battle?

Answer: The paralysis described in Ezekiel 7:14 signifies a judgment far deeper than mere military defeat; it represents a spiritual and psychological incapacitation directly inflicted by God's wrath. It's not simply that the enemy is too strong, but that the people themselves have lost the will, courage, and even the physical capacity to fight. This is a more terrifying and comprehensive judgment, where God's anger so utterly consumes the "multitude" that it strips them of their very ability to react, organize, or defend themselves. This total demoralization serves to emphasize the absolute sovereignty of God in judgment, demonstrating that He can break the spirit and resolve of a rebellious people before any physical blow is even struck. It underscores that when God's righteous indignation is fully unleashed, it affects not only external circumstances but also the inner resolve and capacity for action within humanity, rendering all human efforts and preparations utterly futile.

CHRIST-CENTERED FULFILLMENT

Ezekiel 7:14, with its stark portrayal of a people paralyzed by divine wrath and utterly unable to stand in their own defense, powerfully foreshadows the ultimate human condition apart from Christ and highlights the absolute necessity of His atoning work. Humanity, by its pervasive sin, stands condemned under the righteous wrath of a holy God, utterly incapable of saving itself or resisting the just judgment due. Just as Judah could not "go to the battle" against God's overwhelming wrath, so too are all people inherently helpless to overcome the power of sin and death through their own efforts, preparations, or good deeds. However, the New Testament reveals the glorious truth that God's wrath, which was justly due to humanity, was fully and completely poured out upon His own Son, Jesus Christ, on the cross. Romans 5:9 declares with profound assurance that we are "saved from wrath through Him," and 1 Thessalonians 1:10 speaks of Jesus as the one who "delivers us from the wrath to come." Christ, the true Lamb of God, willingly entered the "battle" against sin, death, and divine judgment, bearing the full, consuming fury of God's righteous anger so that all who trust in Him would never experience the paralyzing wrath described in Ezekiel. Through His perfect sacrifice, He provides the only true refuge, the only way to stand reconciled and confident before a holy God, transforming a state of helpless paralysis into one of confident peace and eternal security in Him, as beautifully articulated in Colossians 1:21-22.

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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 14.) Blow the trumpet, let all be prepared. LXX: Blow the trumpet, and judge all things. We read in many places about the sound and noise of trumpets, as in Isaiah: 'Lift up your voice like a trumpet' (Isa. LVIII, 1); and elsewhere: 'Blow the trumpet at the new moon, at the appointed time, on our solemn feast day' (Ps. LXXX, 3); and in the Apostle: 'For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trumpet of God' (I Thess. IV, 5). And in the Gospel: Do not sound the trumpet before you (Matthew 6:2). And the story of the trumpets, both golden and silver, is told in the book of Numbers (Numbers 10 and 31), which is compared to prophetic discourse and Apostolic doctrine. And now it is commanded that everyone be prepared for battle at the sound of the trumpet and the blowing of the trumpet. Moreover, what the Seventy said, "Judge all things," there is no doubt that it agrees with the authority of the apostles. After the trumpet of the angels has sounded, they will judge on twelve thrones the twelve tribes of Israel. Of whom Paul spoke: We will judge angels (I Cor. VI, 3); and elsewhere: The world will be judged in you (Ibid., 2). But according to the present sense, those who are entrusted with this office are commanded ironically to blow the trumpet, so that all may be prepared against the army of Babylon.

And there is no one who goes to battle. For my anger is over his whole multitude. And these are not found in the Septuagint. God had commanded (Num. X) that the trumpet should sound to prepare the army, which could resist the strength of the Babylonians; but it was of no use to command, since there is no one in the people who dares to proceed to war. Therefore, the people are weak and lacking in fighting strength, because all of God's anger is over his whole multitude, understood as the city of Jerusalem or the land of Judea. But both in our land and in Jerusalem, when either public persecution or the many enticements of vices try to overcome us, the teachers sing in vain, and hurry to prepare us for battles, even though there is no strength in the people, which has been taken away because the sins deserve the present anger of God.
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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