Ezekiel 14:22

(22) Ye shall be comforted concerning the evil.—In this and the following verse it is promised that a remnant shall be brought from Jerusalem; and it is clearly implied that they shall come to Babylonia. There the present exiles shall see them, and thus be comforted. But in what sense comforted? The connection absolutely decides this: “when ye see their ways and their doings, ye shall know that I have not done without cause all that I have done in it.” That is, when you see the wickedness, of this remnant, you will cease to mourn over the judgment, for you cannot but perceive that it was a righteous act of God. The expression “sons and daughters” is used in Eze_14:22 with reference to the same phrase in Eze_14:16; Eze_14:18; Eze_14:20; and the form “they shall comfort you” in Eze_14:23 is explained by what is said in Eze_14:22, not as meaning “they shall administer comfort,” but “they shall be a cause of comfort” by showing you their exceeding wickedness.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

22. behold, therein shall be left] Rather: and behold, should there be left therein a remnant. After “behold” the verb is hypothetical, as often, e.g. ch. Eze_13:12, Eze_15:4. If some of the wicked in Jerusalem escape it is with a special design, viz. that those spared should reveal their great wickedness to the earlier exiles among whom they shall come, and thus shew how inevitable the destruction of the city was.

that shall be brought forth] The ancient versions read the active (hiph.) participle here: that shall bring forth sons and daughters. In Eze_14:18; Eze_14:20 it is said that the three great saints named should gave neither sons nor daughters; and here some would be spoken of who brought out sons and daughters. It is very doubtful if this pointed antithesis was in the mind of the prophet. His point is that if some in Jerusalem, men and women, escape, notwithstanding the principle that the righteous shall not save the wicked, it is for a special purpose, viz. to shew to the earlier exiles the great wickedness of Jerusalem, and thus comfort them over its fall. Both Jeremiah and Ezekiel regard the exiles carried away under Jehoiachin as the flower of the nation (Jeremiah 24), and those left behind as the dregs of the people. Of course it was the persons of rank and influence that were carried captive, while those left behind were the meanest, least educated and probably most idolatrous (Jer_24:8-10; Jer_29:16-20).

their way and their doings] Their evil “way” of life, and their gross idolatries.

comforted concerning the evil] The exiles of the days of Jehoiachin and those of earlier times, whose thoughts were keenly occupied with Jerusalem and its fate (ch. Eze_24:25), shall be comforted for its destruction when they see the way and doings of the new exiles. So corrupt and gross in their iniquities shall these appear to them that they will feel that no other fate than that which has befallen it was possible for Jerusalem; and that “not without cause” has Jehovah overthrown it (Eze_14:22). Cf. on “comforted” ch. Eze_32:31.

In the passage Eze_14:12-23 questions are not raised what “land” it is that Jehovah will bring his plagues of famine, sword and the like upon, nor when he will bring them. The cases supposed are merely illustrations of the principle that the righteous shall not save the wicked. And the application to Jerusalem is what the prophet has in view. See on ch. 18.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Eze 14:22 Yet, behold, therein shall be left a remnant that shall be brought forth, [both] sons and daughters: behold, they shall come forth unto you, and ye shall see their way and their doings: and ye shall be comforted concerning the evil that I have brought upon Jerusalem, [even] concerning all that I have brought upon it.

Ver. 22. Yet, behold.] See a thing sudden and serious.

They shall come.] Be captives here, as you are.

And ye shall see their way.] How wicked it was, and worthy of punishment.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Eze 14:22-23. Yet, behold, therein — In Jerusalem itself, though marked for utter ruin; in Judea, though condemned to suffer unexampled desolations; shall be left a remnant — That shall not be cut off by any of those sore judgments before mentioned, but shall escape and be brought forth into Chaldea, to be your companions in captivity; both sons and daughters — That shall be the seed of a new generation. And ye shall see their ways and their doings — “Ye shall be made sensible of their guilt and reformation.” Their sufferings shall be made instrumental in bringing them to a due sense of the greatness and aggravations of their former iniquities, and you shall hear them make a free and ingenuous confession of them, and an humble profession of repentance for them, with promises of amendment, and you shall see instances of this amendment, and be witnesses of the good their affliction has done them, and how prudently and patiently they carry themselves under it. And ye shall be comforted — “By their confession of their idolatries, by a conviction of my justice, and by the spirit of allegiance to me, which they shall propagate.” — Bishop Newcome. Concerning the evil that I have brought upon Jerusalem — Ye shall the less grieve when you are made sensible they were not punished beyond what their sins deserved, and that their sufferings have had a salutary influence on their spirit and conduct. This consideration will compose your minds, and make you give glory to God, and acknowledge his judgments to be righteous, though they touch you very nearly in the destruction of your friends and country. And they shall comfort you when ye see their ways, &c. — When you see them repenting of their sins and reforming their lives, humbling themselves before God, justifying his conduct toward them, and quietly accepting the punishment of their iniquity. And ye shall know that I have not done without cause — Not without a just provocation, and yet not without a gracious design; all that I have done in it — In Jerusalem and among its inhabitants. When afflictions have done their work, and have accomplished that for which they were sent, then will appear the wisdom and goodness of God in sending them, and God will not only be justified, but glorified in them.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

THE JUSTICE AND BENEFICENCE OF THE PUNISHMENT PROVED BY ITS EFFECTS, Eze_14:22-23.

22. Yet behold, therein shall be left a remnant — The “remnant” of righteous persons who remain will be worth more than the vast mixed multitude that called themselves Israelites. (See Isa_10:20-22.) They shall “bring forth sons and daughters” whose purity of life shall prove to all observers that the judgments were wise that had cut off the offending multitudes and left only a pure and zealous remainder. Dr. Davidson and others believe that the “remnant” referred to here is a remnant of the wicked which in after years, by their extreme wickedness, shall prove the justice of the punishments which fell upon their fathers; but the reference to the saved remnant in other places in Ezekiel (see Eze_14:11, etc.), as also in Isaiah and Jeremiah, taken in connection with the actual historic results of the punishment of Israel, discountenances this interpretation. (See notes Eze_6:8-10.)

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

14:22-23 Some survivors would emerge from the devastating judgment (14:21) and join those already in exile. They would not survive because of their righteousness or that of their relatives, but simply as an object lesson for those in exile. As the exiles saw the depravity of this remnant, they would feel better about what God had done to Jerusalem. The exiles would know that God had not acted without cause but had acted with justice in his judgment upon Jerusalem.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Read Ezek. 5:3.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Yet . . . a remnant--not of righteous persons, but some of the guilty who should "come forth" from the destruction of Jerusalem to Babylon, to lead a life of hopeless exile there. The reference here is to judgment, not mercy, as Eze 14:23 shows.

ye shall see their . . . doings; and . . . be comforted--Ye, the exiles at the Chebar, who now murmur at God's judgment about to be inflicted on Jerusalem as harsh, when ye shall see the wicked "ways" and character of the escaped remnant, shall acknowledge that both Jerusalem and its inhabitants deserved their fate; his recognition of the righteousness of the judgment will reconcile you to it, and so ye shall be "comforted" under it [CALVIN]. Then would follow mercy to the elect remnant, though that is not referred to here, but in Eze 20:43.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 22. Behold, they shall come forth unto you] Though there shall be great desolations in the land of Judea, yet a remnant shall be left that shall come here also as captives; and their account of the abominations of the people shall prove to you with what propriety I have acted in abandoning them to such general destruction. This speech is addressed to those who were already in captivity; i.e., those who had been led to Babylon with their king Jeconiah.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

He now adds, there shall be a remnant in that escape. They explain this verse parenthetically, as if God by way of correction engaged to act more mercifully towards that city, than if he struck any land with only one scourge. They explain it thus: although these four scourges should meet together, yet I will mitigate the rigor of my vengeance, since some shall go out safely, and reach even to you. Almost all agree in this sense; but when I weigh the Prophet’s intention more accurately, I cannot subscribe to it: because God seems to me to confirm what he had said before, that he would be a just avenger of wickedness while he treats the Jews so harshly. To discover the most suitable sense, we must consider the condition of the exiles: it was surely worse than if they had been destroyed by a single death for they were dying daily; and at length, when cast out of the sacred land, they were like the dead. Hence that exile was more sorrowful than death, since it was better to be buried in the holy land than among the profane. Since, then, they had been mixed with dog’s, it was no life to them to protract a wretched existence amidst constant languor; and if the hope of restoration had been taken away, concerning which we are not now treating, and to which not a single syllable applies, exile was by itself like death. Since, then, the Prophet here says, that some should be left, to escape, he does not mean that they should be safe: hence this is not a mitigation of their punishment. For as we saw before, and especially in Jeremiah, those who died quickly were less to be deplored. (Jeremiah 22:10.) Finally, when the Prophet here says that some should come to Babylon, he does not promise them pardon, as if God was propitious to them, or noticed them favorably; no such thing: for he speaks of the reprobate, and of those who bore on their forehead the manifest sign of their impiety, and show by their whole life that they are abandoned, and most worthy of final destruction.

For he says, a departure of those who go forth shall come: sons as well as daughters shall come to you, says he, and you shall see their ways and their work: that is, you shall see that the men are so wicked, that their ungodliness shall compel you to confess the city to be worthy of perishing, and the people deserving destruction. For the word consoling, which the Prophet uses immediately afterwards, refers here to the acknowledgment of their wickedness appeasing the minds of those who formerly roared and murmured against God. Neither does he mean that consolation which, according to the common proverb, has many friends; but only the calm acknowledgment of God’s just vengeance, in which the ten tribes acquiesced. For before they saw the state in which the inhabitants of Jerusalem were, they thought that God was too severe, and hence their outcry and complaint against God. The Prophet, therefore, now says, that the sight of your wickedness will bring you consolation; for you shall see that it could not be otherwise, and that you deserved such punishment: hence, when you have acknowledged your abandoned wickedness, you will regard my justice with peaceful and tranquil minds; and you will so finish and cease your complaints which now agitate your minds in different directions. The rest, to-morrow.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

And they shall comfort you, when ye see their ways and their doings,.... Not that their sinful ways and doings would be comfortable to them, but either their acknowledgments of them, and repentance for them; or, seeing their dissolute manner of life, it would be a means of composing their minds, and making them easy under the providence; being now satisfied that God was just in bringing upon them all the evils he had, and that they were punished according to their deserts, and less than their sins deserved:

and ye shall know that I have not done without cause all that I have done in it, saith the Lord God; that there was just reason for it; that he was sufficiently provoked to do it; and that it was necessary it should be done, for his own honour, and the good of others.

Next: Ezekiel Chapter 15

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

CHAPTER XIV.

Left. Pastors will always remain to instruct God’s children. (Worthington) --- Doings. Their words (Calmet) and conduct even in captivity, will evince that they have not been punished unjustly. (St. Jerome) --- From them you may judge what sort of men their fathers were; or, as they have been spared for their virtue, you may conclude that the rest would not have perished, if they had been innocent. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Therein; in Jerusalem itself, and in the land.

A remnant; some that escape, for though none could prevail with God to prevent the emptying the city and the land, and cutting off the most, yet this was not to extend to the utter cutting off and destruction of all.

Brought forth; by the proud, cruel, and barbarous conqueror bringing them in nakedness, chains, and in contempt more grievous than death itself.

Unto you; those naked, hunger-starved, derided captives, through heats and colds, through sands and tedious travels, shall come, though with great regret to you, to Babylon, whose condition they will either envy, or wish it their own.

Ye shall see; see them, and consider and know their way; what it hath brought them, how sinfully evil it was against God in their own land, and how miserably evil it is and must be with them in the enemies’ land.

Ye shall be comforted; not rejoice in your brethren’s misery, but comforted in remembrance of the good hour you resolved to obey God, in yielding up to the Chaldeans; comforted in the sense of your state much better then theirs, and in the vindication of you from the black aspersions the false prophets and their followers cast on you; and finally, comforted, in that your return, at set time promised, shall in its time be as surely made good as you see the threats are made good. God will be as true in his mercies as he hath been in his judgments; this is matter of great affliction and grief, that of comfort and hope.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

The words end with a gleam of hope shining through the judgments. For Ezekiel, as for Isaiah, there is the thought of a "remnant that shall return". (Isa_10:20-22) It has been questioned whether"the ways and the doings" which are to bring comfort to men"s minds are those of the evil past or of the subsequent repentance. I incline to the view that they include both. Men should see at once the severity and the goodness of Jehovah. His punishments had not been arbitrary nor excessive. They had also been as a discipline leading men to repentance. In each of those facts there was a ground of comfort for men who asked the question, which Abraham asked of old, "Shall not the Judge of all the earth do right?". (Gen_18:25) In either aspect men will recognize that God has not done without cause all that he has done. In this way the prophet seeks, as others have done since, to justify the ways of God to man. Ezekiel"s word for "remnant" is, it may be noted, not the same as Isaiah"s, its primary significance being "these that escape." Ezekiel does not quote the earlier prophet, though his thoughts are in harmony with him.

Vers. 22, 23. The reasonableness of God"s action.

There is that in human nature to which religion appeals, and by which religion asks to be judged. Religion does indeed speak with authority, but the authority is that of wisdom and righteousness. Man"s judgment and conscience approve the order of Divine providence, and the tenor of Divine revelation. More particularly, upon the suggestion of this passage, it should be remarked that

I THE DEALINGS OF GOD INCLUDE BOTH JUDGMENT AND SPARING MERCY. The prophet speaks both of "the sore judgments upon Jerusalem," and also of "the remnant that shall be brought forth, both sons and daughters." God is ever a God of justice and a God of mercy.

II GOD"S DEALINGS OFTEN PERPLEX OBSERVERS. "His ways are in the great waters." "Who can by searching find out God?" The firmest believer in Divine providence has frequent occasion to confess his utter inability to explain the events which happen around him. Why are some men prosperous, whilst others pass through affliction and calamity? Why do some escape in seasons of disaster, whilst others are overwhelmed? Why are God"s ways often to all appearance inconsistent with a regard to the equitable treatment of the wicked and the good? Such questions ever recur. They may, indeed, in the case of some observers, never be put; but when put they cannot be answered.

III YET TO REFLECTING MINDS GOD"S DEALINGS DO, ON THE WHOLE, APPEAR CONSISTENT WITH REASON AND RIGHTEOUSNESS. Individual facts may be difficult to reconcile with our religious beliefs, but general principles and laws, when we rise to them, are recognized as just and good. And the higher the view we take of human nature and human life, the more do anomalies disappear. If we clearly perceive that man is made for goodness, and not for enjoyment, that the earthly life is a discipline and a preparation, that the great end of all is that man may share the Divine nature and the Divine life, such convictions will help us to see and feel the wisdom and the goodness that distinguish God"s government of men. There is in God"s ways no error and no caprice.

IV GOD"S DEALINGS WITH NATIONS, AS WITH INDIVIDUALS, ARE INTENDED TO PROMOTE MORAL IMPROVEMENT. The expression used is very remarkable. The Lord assures those who observe his treatment of Israel that upon reflection they shall be "comforted" concerning the evil brought upon Jerusalem. The wisdom, and even the true benevolence, of the Divine ways shall in due time be made apparent. The cause for which what has been done has been ordered by providence shall be recognized and shall be approved as justifying the great Ruler and his government. Thus shall his Name be glorified. T.

Vers. 22, 23. The righteousness of God doubted and vindicated.

behold, therein shall be left a remnant that shall be brought forth," etc. Our text, as Fairbairn points out, "is addressed to the people already in exile, who are regarded as viewing the destruction about to be executed on Jerusalem with astonishment and some degree of dissatisfaction. The prophet tells such there would certainly be a remnant not, however, in the proper sense, as if they were themselves deserving persons, or spared for blessing for the sake of the pious among them but a remnant still so wedded to sin, and so manifestly deserving of severe chastisement, that every one would recognize the justice of God"s dealings toward them. "Ye shall see," to use the language of Calvin, "the men to be so wicked, that ye shall be forced to confess the city was deserving of destruction, and the men themselves worthy of death. And instead of murmuring and fretting against God, ye shall be satisfied it could not have been otherwise ordered, their wickedness was of so desperate a nature; so that with soothed and tranquil minds, ye shall henceforth proclaim my righteousness, and cease any more to utter the complaints which now disturb your minds! Let us consider

I THE CONCERN OF THE GOOD FOR THE RIGHTEOUSNESS OF GOD IN HIS JUDGMENTS. Ezekiel foresaw that his fellow exiles would be amazed at the sternness of the judgments of God upon Jerusalem. Those judgments would be of great severity. And amongst the exiles there were some pious persons who would be troubled with doubts as to whether the Lord had sufficient cause for what he had done there. They would be distressed with the suspicion that perhaps the visitation of God had been disproportionate in its severity that the sins of the people had not merited such punishment. And they would be distressed with misgivings as to the righteousness of God in the matter. "So long as we do not understand that God on just grounds acts sternly, so long are our souls distressed and tormented." Somewhat thus Abraham felt respecting the doom pronounced on Sodom and Gomorrah. "That be far from thee to do after this manner, to slay the righteous with the wicked, that so the righteous should be as the wicked; that be far from thee: shall not the Judge of all the earth do right?" We have here, as Robertson, in fragmentary hut striking and suggestive notes, remarks, "a suspicion of the Divine justice: the most horrible with which the mind of man can be tempted. Dreadful to doubt one"s own salvation, and feel suspended over the gulf! But a more terrible gulf when we doubt whether all is right here. "Oh, to sue the misery of this bleeding world!" Consider for a moment the misconception of these words, "Shall not the Judge of all the earth do right?" They have been used to prove the sovereignty of God. God is Judge, therefore what he does is right. He has a right, and therefore it is right. But Abraham does not say that. So far from acquiescing in the predestinarian feeling it is to be, and therefore it is right; God is a sovereign, and may do what he pleases he is precisely doubting this, whether, though God be Judge, his deeds are right, taking the moral sense of Abraham as a text, and considering it horrible if God"s acts do not agree with it. It is a perilous way of speaking, "God has a right to decree what he will; my salvation, your damnation." It is not so the Bible speaks. It appeals to the sense of justice, "Are not my ways equal?" etc. God never says, "I create a thing right, therefore I do it." God"s will does not make a thing right. It is God"s character which determines his will. For else, if the devil had created this world, wrong would be right, because his will, and we should have the terrible doctrine might makes right" ("Life and Letters," Appendix 3.) This is as applicable to the doubts and fears of the exiles as to the righteousness of God in his judgments upon Jerusalem, as to the doubts of Abraham as to the doom of the cities of the plain. This concern of godly men for the righteousness of God"s dealings implies:

1. An inward sense of righteousness. It is a testimony to the existence and exercise and majesty of the moral sense in man. It is an outcome of the working of conscience.

2. Deep solicitude for the honour of God. Any doubt of his holiness, or of the rectitude of his doings, causes sore pain to his people, and it does so because the glory of his character is unspeakably dear to them.

II THE CONVICTION OF THE GOOD OF THE RIGHTEOUSNESS OF GOD IN HIS JUDGMENTS. The Lord, by the prophet, assures the troubled exiles that they should know treat he had not done without cause all that he had done in Jerusalem.

1. This conviction would be wrought by the manifestation of the wickedness of the people. "Therein shall be left a remnant that shall be carried forth, both sons and daughters: behold, they shall come forth unto you, and ye shall see their way and their doings," etc. The remnant that should be carried into captivity would make it clear, from their degradation and sin, that the judgments inflicted upon Jerusalem were deserved by the guilty inhabitants thereof. The exhibition of their wickedness would manifest the justice of God in their punishment. The pious exiles in Chaldea would perceive "that such corruption had deserved such destruction." "God"s righteousness is clearly manifest in those that perish, as well as by means of those that escape.

2. This conviction would bring peace to the good. "Ye shall be comforted concerning the evil that I have brought upon Jerusalem," etc. "The comfort lies in the justification of the ways of God." Their painful doubts as to his righteousness would be destroyed. Their faith in him would be established. And faith brings peace and rest to the soul.

3. The production of this conviction was ordered by God. He did not chide or condemn them for their painful doubts; but promised them evidence for the invigoration and confirmation of their faith. And he so controlled events as to bring about this result. It appears from this that he is concerned

1. for the vindication of his own righteousness, and

2. for the peace of his people.

Wherefore in his own time he will remove every cloud that veils the rectitude of his works and ways, and make it apparent to the whole intelligent universe that all his purposes and operations are just and true.

CONCLUSION.

1. Let us cherish a strong assurance of the righteousness of God in all his designs and deeds.

2. If in anything his righteousness seems hidden from us, let us wait patiently for his own vindication thereof. W.J.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Their way - Their sin and their punishment. Comforted - In this proof of the truth of God.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

General Information:

Yahweh continues to speak with Ezekiel about the punishment of the people of Israel.

Behold

The word "behold" here alerts us to pay attention to the information that follows.

left in her ... done against her

The word "her" refers to Jerusalem.

their ways and their actions

Both of these phrases refer to what the people of Israel have done. AT: "the way they live" or "the things they do" (See: Doublet)

be comforted concerning the punishment

This can be stated in active form. AT: "they will comfort you concerning the punishment" (See: Active or Passive)

translationWords

remnant

comfort

punish

send

Jerusalem

vain

Lord Yahweh

declare

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

remains Heb. נוֹתְרָה, iyert rem[n]s in Old French, will have remained.

who are being brought out in captivity, and they will bring them here.

their deed Heb. עֲלִילוֹתָם, their deeds.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.