Ezekiel 7:2

Translation
King James Version
Also, thou son of man, thus saith the Lord GOD unto the land of Israel; An end, the end is come upon the four corners of the land.
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KJV (with Strong's)
Also, thou son H1121 of man H120, thus saith H559 the Lord H136 GOD H3069 unto the land H127 of Israel H3478; An end H7093, the end H7093 is come H935 upon the four H702 corners H3671 of the land H776.
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Complete Jewish Bible
"As for you, human being, here is what Adonai ELOHIM says about the land of Isra'el: 'The end! The end is coming to the four corners of the land!
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Berean Standard Bible
“O son of man, this is what the Lord GOD says to the land of Israel: ‘The end! The end has come upon the four corners of the land.
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American Standard Version
And thou, son of man, thus saith the Lord Jehovah unto the land of Israel, An end: the end is come upon the four corners of the land.
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World English Bible Messianic
You, son of man, thus says the Lord GOD to Eretz-Israel, An end: the end has come on the four corners of the land.
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Geneva Bible (1599)
Also thou sonne of man, thus saith the Lord God, An ende is come vnto the lande of Israel: the ende is come vpon the foure corners of the lande.
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Young's Literal Translation
An end, come hath the end on the four corners of the land.
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See also
Amos 8:2Ezekiel 7:31 Peter 4:7Amos 8:10Ezekiel 11:13Ezekiel 7:5Ezekiel 7:6
In the KJVVerse 20,580 of 31,102

Study This Verse

SUMMARY

This verse delivers a powerful and unyielding divine declaration to the land of Israel, proclaiming the absolute certainty and imminent arrival of a comprehensive judgment. This verse serves as the stark opening to a prophetic chapter that meticulously details the nature and scope of God's impending wrath against the nation, emphasizing that the long-awaited "end" for their persistent sin and rebellion has finally come, leaving no part of the land untouched by divine reckoning.

CONTEXT

  • Literary Context: Ezekiel 7:2 marks a dramatic and decisive shift in the prophetic discourse of Ezekiel. Following a series of highly symbolic actions and visions in chapters 4-6 that graphically depicted the siege, famine, and destruction awaiting Jerusalem, chapter 7 moves from allegorical representation to direct, unequivocal pronouncement. The emphatic repetition of "An end, the end is come" serves as a powerful, almost liturgical, declaration, immediately establishing the chapter's central theme of comprehensive judgment. This verse acts as the thesis statement for the relentless message of doom that unfolds throughout the rest of the chapter, detailing various facets of destruction, from economic collapse and social disorder to the desecration of the temple and the utter desolation of the land. It sets the stage for the detailed exposition of God's wrath, leaving no doubt about the finality of His decree.
  • Historical & Cultural Context: The prophet Ezekiel ministered to the Jewish exiles in Babylon during a critical period, roughly 593-571 BC. At the time of this prophecy, Jerusalem had not yet fallen (its destruction by Babylon occurred in 586 BC), but its demise was imminent. Both the exiles and those remaining in Judah clung to a false sense of security, believing that God would never allow His temple or His chosen city to be utterly destroyed, despite their pervasive sin. Their spiritual condition was characterized by rampant idolatry, social injustice, and a profound disregard for God's covenant commands, vividly detailed in earlier chapters, such as the abominations witnessed in the temple. The "land of Israel" primarily refers to the kingdom of Judah, as the northern kingdom had already fallen centuries earlier. The imagery of "the four corners" evokes the totality of the land and its inhabitants, signifying that no one would escape the impending catastrophe, a judgment directly tied to their covenant unfaithfulness.
  • Key Themes: This verse powerfully introduces several key themes that permeate Ezekiel's prophecy and the broader biblical narrative of judgment and restoration. The most prominent is the Imminent and Certain Judgment, conveyed through the emphatic repetition of "end," signaling that God's patience has run out and His righteous wrath is now unleashed. This judgment is an act of Divine Sovereignty, as it is explicitly declared by "the Lord GOD," underscoring that historical events are not random but are orchestrated by God to fulfill His purposes and uphold His justice. Furthermore, the phrase "upon the four corners of the land" highlights the Comprehensive Scope of this judgment, indicating that it would affect every part of the nation and every individual, leaving no refuge from God's decree. This theme of inescapable, widespread desolation is echoed in other prophetic warnings, such as those found concerning the seventy years of desolation for Judah in Jeremiah 25:11. The verse also subtly introduces the theme of Covenant Faithfulness, as God's judgment is a direct consequence of Israel's persistent breaking of their covenant obligations.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • end (Hebrew, qêts', H7093): Meaning "an extremity; adverbially (with prepositional prefix) after; [phrase] after, (utmost) border, end, (in-) finite, [idiom] process." In Ezekiel 7:2, the striking repetition of qêts ("An end, the end") serves to underscore the absolute finality, certainty, and immediacy of the impending judgment. It signifies not merely a conclusion but a divinely ordained cessation of the nation's current state of rebellion and false security. This is a point of no return where God's patience has reached its limit, and His decreed punishment is about to be executed with unyielding precision.
  • come (Hebrew, bôwʼ', H935): A primitive root meaning "to go or come (in a wide variety of applications); abide, apply, attain, [idiom] be, befall, [phrase] besiege, bring (forth, in, into, to pass), call, carry, [idiom] certainly, (cause, let, thing for) to come (against, in, out, upon, to pass), depart, [idiom] doubtless again, [phrase] eat, [phrase] employ, (cause to) enter (in, into, -tering, -trance, -try), be fallen, fetch, [phrase] follow, get, give, go (down, in, to war), grant, [phrase] have, [idiom] indeed, (in-) vade, lead, lift (up), mention, pull in, put, resort, run (down), send, set, [idiom] (well) stricken (in age), [idiom] surely, take (in), way." The verb bôwʼ here denotes an active, forceful, and inevitable arrival. It is not a passive waiting for an end to materialize, but the end itself has actively "come," implying a dynamic, unstoppable force of divine judgment that has already begun its work or is on the very threshold of full manifestation.
  • corners (Hebrew, kânâph', H3671): Meaning "an edge or extremity; specifically (of a bird or army) a wing, (of a garment or bedclothing) a flap, (of the earth) a quarter, (of a building) a pinnacle; [phrase] bird, border, corner, end, feather(-ed), [idiom] flying, [phrase] (one an-) other, overspreading, [idiom] quarters, skirt, [idiom] sort, uttermost part, wing(-ed)." When used in the phrase "four corners of the land," kânâph conveys the idea of the furthest reaches or extremities. It signifies comprehensiveness and totality, indicating that the judgment will extend to every part of the land of Israel, leaving no area or person untouched or unaffected by the divine decree. This imagery emphasizes the inescapable nature of God's judgment.

Verse Breakdown

  • "Also, thou son of man": This phrase serves as God's consistent and direct address to Ezekiel (derived from H1121, bên, "son" and H120, ʼâdâm, "man"). It profoundly emphasizes Ezekiel's human frailty and his role as a mortal messenger receiving divine revelation. This consistent address sets him apart from the divine speaker and highlights the absolute authority and divine origin of the message he is about to deliver, underscoring that the words are God's, not his own.
  • "thus saith the Lord GOD unto the land of Israel;": This is a standard and potent prophetic formula, asserting the divine origin and unquestionable authority of the message. "The Lord GOD" (derived from H136, ʼĂdônây, "the Lord" and H3069, Yᵉhôvih, "YHWH/God") combines the titles for sovereign master and covenant-keeping God, underscoring both His absolute authority over all creation and His unwavering faithfulness to His promises, even when those promises involve severe judgment for covenant breaking. The specific address "unto the land of Israel" (derived from H127, ʼădâmâh, "land" and H3478, Yisrâʼêl, "Israel") signifies that the judgment is directed not merely at the people, but at the very territory that was given to them as a covenant blessing, which they have profoundly defiled through their idolatry and injustice.
  • "An end, the end is come": This is the core declaration of the verse, a powerful and emphatically repeated statement. The repetition of "end" (Hebrew qêts) is a rhetorical device that underscores the absolute certainty, finality, and immediacy of the impending judgment. It conveys a profound sense of divine patience reaching its absolute limit and a decreed outcome that is now irrevocably set in motion, leaving no room for negotiation or delay.
  • "upon the four corners of the land.": This phrase signifies the comprehensive, inescapable, and all-encompassing nature of the judgment. "Four corners" (derived from H702, ʼarbaʻ, "four" and H3671, kânâph, "corners") is a merism or hyperbole indicating totality, meaning the judgment will affect every part of the land (derived from H776, ʼerets, "land"), from its geographical extremities to every person within its borders. No one and no place will be spared from the coming reckoning; the judgment is universal within the nation.

Literary Devices

Ezekiel 7:2 is rich in literary devices that powerfully amplify its urgent and dire message. The most striking is Polyptoton, the repetition of a word derived from the same root, though here it is a direct and emphatic repetition of the same word "end" (Hebrew: qêts): "An end, the end is come." This device serves to convey the absolute certainty, finality, and immediacy of the judgment, leaving no room for doubt or escape. The phrase "thus saith the Lord GOD" is a classic example of a Prophetic Formula, serving as an authoritative declaration of divine origin, lending immense weight and unquestionable authority to the message. The consistent address "thou son of man" is a significant Divine Address used throughout the book of Ezekiel, highlighting the prophet's human status in stark contrast to the divine majesty and power of the speaker, yet also designating him as God's chosen and authorized messenger. Finally, "upon the four corners of the land" employs Merism, a rhetorical device where two contrasting or complementary parts are used to represent a whole. Here, "four corners" signifies the entirety and comprehensiveness of the land, emphasizing that the judgment will be total and inescapable, reaching every border and affecting every inhabitant.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 7:2 serves as a stark reminder of God's unwavering justice and His sovereign prerogative to bring judgment upon nations that persistently rebel against His covenant and commands. It underscores the profound theological principle that divine patience has limits, and unrepentant sin inevitably leads to severe consequences. This verse highlights the seriousness of covenant breaking and the reality that God holds His people accountable, even those He has chosen and blessed. The "end" signifies not annihilation, but a drastic, divinely orchestrated disruption and reordering, a purification through judgment that, while devastating, ultimately paves the way for future restoration and a new beginning, a recurring motif throughout the prophetic literature. This judgment is an expression of God's holiness, demonstrating that He cannot tolerate sin indefinitely within His covenant people.

REFLECTION AND APPLICATION

Ezekiel 7:2, though rooted in the specific historical context of ancient Israel, carries profound and timeless implications for all who seek to live under God's authority. It compels us to recognize the gravity of sin and the certainty of divine accountability. The "end" for Israel was a physical and national catastrophe, but for us, it serves as a spiritual warning: persistent rebellion against God's revealed will, whether individually or corporately, invites His righteous judgment. This verse calls us to a posture of humility, repentance, and earnest obedience, understanding that God's warnings are not idle threats but expressions of His holy character and His desire for His people to walk in righteousness. It reminds us that while God is merciful and slow to anger, His justice is also absolute, ensuring that sin will not go unpunished. Therefore, we are urged to take God's word seriously, to examine our hearts and lives, and to align ourselves with His purposes before the "end" comes for our own seasons of opportunity, whether that be the end of a period of grace, or the ultimate end of all things.

Questions for Reflection

  • In what areas of my life or our community might we be taking God's patience for granted, similar to ancient Israel?
  • How does the concept of a divine "end" for unrepentant sin shape my understanding of God's character and my own responsibility?
  • What practical steps can I take today to ensure my life is aligned with God's will, in light of the certainty of His ultimate judgment and justice?

FAQ

What does the repetition of "An end, the end is come" signify?

Answer: The repetition of "An end, the end is come" (Hebrew: qêts ba' haqqêts) is a powerful literary device known as polyptoton or emphatic repetition. It signifies absolute certainty, finality, and immediacy. It is not merely a warning that an end might come, but a declaration that the end has come or is actively arriving. This emphasizes that God's patience has reached its limit, and the decreed judgment is now an unalterable, imminent reality for the land of Israel due to their persistent idolatry and disobedience. It leaves no room for doubt or escape, underscoring the severity of God's righteous wrath and the inevitability of His divine decree.

Who is the "son of man" mentioned in this verse?

Answer: In the book of Ezekiel, "son of man" (Hebrew: ben 'adam) is God's consistent address to the prophet Ezekiel himself. It is used over 90 times in the book. This title emphasizes Ezekiel's human frailty and mortality, contrasting him with the majestic and omnipotent "Lord GOD" (derived from H136, ʼĂdônây, "the Lord" and H3069, Yᵉhôvih, "YHWH/God") who speaks through him. It highlights that Ezekiel is merely a human messenger, dependent on divine revelation to deliver God's powerful and often terrifying messages to His people, underscoring that the message's authority comes from God, not from the prophet's own wisdom or power. This designation also serves to distinguish the divine speaker from the human recipient of the message.

What is the significance of "upon the four corners of the land"?

Answer: The phrase "upon the four corners of the land" signifies the comprehensive and inescapable nature of the impending judgment. "Four corners" (derived from H702, ʼarbaʻ, "four" and H3671, kânâph, "corners") is a common biblical idiom representing the totality or entirety of a geographical area, much like saying "from north, south, east, and west." In this context, it means that no part of the land of Israel (derived from H776, ʼerets, "land"), and by extension, no person within its borders, would be exempt from the coming destruction. It underscores that the judgment would be widespread, affecting every city, village, and individual, leaving no place of refuge from God's decree against their sin. It emphasizes the universality of the impending catastrophe within the nation.

CHRIST-CENTERED FULFILLMENT

While Ezekiel 7:2 speaks directly of God's judgment upon ancient Israel, its ultimate Christ-centered fulfillment is found in the person and work of Jesus Christ, who brings both the definitive "end" to the old covenant order and inaugurates the new. Christ is the ultimate "Son of Man" (a title He frequently used for Himself, as seen in Matthew 24:30), not merely a human messenger, but the divine Son who embodies God's judgment and salvation. He came at the "end of the ages" (as described in Hebrews 9:26) to deal with sin once for all, bringing an end to the sacrificial system and the Mosaic Law as the primary means of relating to God. Furthermore, Jesus is the one to whom all judgment has been committed by the Father, as declared in John 5:22. The "end" for Israel foreshadows the ultimate end of all things when Christ returns to establish His eternal kingdom, bringing a final judgment upon all unrighteousness and creating a new heaven and a new earth where righteousness dwells, as envisioned in Revelation 21:1-4. Thus, the "end" proclaimed in Ezekiel points forward to Christ, who is both the righteous Judge and the gracious Redeemer, bringing an end to sin's dominion and ushering in an eternal future for those who trust in Him.

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Commentary on Ezekiel 7 verses 1–15

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

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

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

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

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

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

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

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–15. Public domain.
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JeromeAD 420
Commentary on Ezekiel
(Chapter 7, Verses 1, 2.) And the word of the Lord came to me, saying: And you, son of man, thus says the Lord God of the land of Israel: The end has come, the end has come upon the four corners of the earth. These corners of the world we have interpreted as the East and the West, the South and the North. Concerning these corners, Isaiah also speaks: Lord, from the corners or ends of the earth, we have heard wonders (Isaiah 24:16), which were accomplished throughout the whole world by the apostles. And it is written of the saints: 'If you sleep among the clergy of the silver dove's wings, and their backs are pale with gold' (Psalm 67:14). Therefore, when the Lord approached and saw Jerusalem, he wept and said, 'How often have I desired to gather your children together, as a hen gathers her chicks under her wings, and you were not willing?' (Matthew 23:37). This is the one who, in the song of Deuteronomy, spread his wings and received them, and carried them on his shoulders (Deuteronomy 32). Certain spiritual wings of the earth, by which we fly upward to the heavenly, He places into four types of believers: the house of Aaron, and the house of Levi, and the house of Israel, and those who fear the Lord. Concerning them, the Psalmist also sings: House of Israel, bless the Lord: house of Aaron, bless the Lord: house of Levi, bless the Lord; you who fear the Lord, bless the Lord (Psalm 134:19-21). In Aaron, the priesthood; in Levi, the priests and ministers; in Israel, the whole people; in those who fear the Lord, the understanding of proselytes. But we think that it needs to be simply explained, that after the commination of the mountains of Israel, the prophetic discourse is directed to all the land of Israel, whether ten or twelve tribes: and that the prophet does not predict future events, but sees the impending captivity. For in the fifth year of Sedecias, Ezechiel began to prophesy to the captives in Babylon; and in the ninth year, Nabuchodonosor came and besieged Jerusalem: and he captured it in the eleventh year of Sedecias. From which it is evident that the end has come and drawn near, not over mountains and hills and rocks and valleys, but over the four corners of the earth from every part of Israel: not all the earth: if he had said that, it could be believed of the whole world; but the earth simply, which signifies Israelites. For thus he had begun: Thus says the Lord God of the land of Israel: The end, the end has come upon the four corners of the earth.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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