Exegetical and Hermeneutical Commentary of Ezekiel 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.
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.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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 brethrens 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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
22. Yet . . . a remnantnot ofrighteous persons, but some of the guilty who should “comeforth” from the destruction of Jerusalem to Babylon, to lead alife of hopeless exile there. The reference here is to judgment, notmercy, as Eze 14:23 shows.
ye shall see their . . .doings; and . . . be comfortedYe, the exiles at the Chebar,who now murmur at God’s judgment about to be inflicted on Jerusalemas harsh, when ye shall see the wicked “ways” and characterof the escaped remnant, shall acknowledge that both Jerusalem and itsinhabitants deserved their fate; his recognition of the righteousnessof 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 isnot referred to here, but in Eze20:43.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Yet, behold, therein shall be left a remnant,…. That is, in Jerusalem, on which God’s four sore judgments should be sent: though in a sinful land, as before described, where only one judgment was sent, there was no escape, not so much as a son or a daughter were delivered; yet here, where four sore judgments came together, there is a remnant that are saved; and which being wonderful, and beyond all expectation, is introduced with a “behold”, not only as a note of attention, but of admiration:
that shall be brought forth, both sons and daughters; that is, which should be brought forth out of Jerusalem when taken, and should not be destroyed either by famine, or by noisome beasts, or by the sword, or by the pestilence; and these, many of them, both sons and daughters; some of each sex, that should be the means of propagating a posterity, that should return again, and repeople the land, and continue for many ages, as they have done: this is said with respect to Eze 14:16;
behold, they shall come forth unto you; come out of Jerusalem, and their own land, into Babylon, to the captives already there; with whom Ezekiel now was, and to whom he is speaking:
and ye shall see their way and their doings; their wicked course of life and evil actions; which now being convinced of, and humbled for, they shall ingenuously acknowledge and confess to their brethren in captivity: though some think this is to be understood of wicked and reprobate men, that should be not at all reformed by the judgments of God, but continue in their wicked course; which the godly captives seeing, would conclude from thence their manner of life before, and so the righteous judgment of God upon them; and their being a remnant preserved is thought not to be in a way of mercy, but judgment; who though they escaped each of the four sore judgments, yet had a worse inflicted on them, even captivity:
and ye shall be comforted concerning the evil that I have brought upon Jerusalem, [even] concerning all that I have brought upon it; that is, they should be satisfied with the justice of God, and be reconciled to the providence of God, in bringing destruction upon Jerusalem; which perhaps before they murmured at, or had hard thoughts of God concerning it; but now hearing the confessions of those that were brought from thence to them, or seeing their wicked lives and conversations, they would now be fully satisfied that God was righteous in all that he had done; and that, instead of being rigorous and severe, he had been kind and merciful.
Fuente: John Gill’s Exposition of the Entire Bible
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. (Jer 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.
Fuente: Calvin’s Complete Commentary
(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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.)
Fuente: Whedon’s Commentary on the Old and New Testaments
“Yet behold in it will be left those who escape, who will be carried forth, both sons and daughters. Behold they will come forth to you, and you will see their way and their doings, and you will be comforted concerning the evil that I have brought on Jerusalem, even concerning all that I have brought on it, and they will comfort you when you see their way and their doings, and you will know that I have not done without cause all that I have done in it, says the Lord Yahweh.”
But in the case of the judgment on Jerusalem some would be allowed to escape. The point here is that it is only because Yahweh determines it. These are not the righteous previously mentioned (it will include sons and daughters) but some chosen out to be an illustration to the exiles of why God’s sore judgments have come on Jerusalem. As their way and doings are observed it will be clear why God has acted in judgment. Then the exiles will realise that His judgment was not without good reason. ‘Doings’ always has a bad sense in Ezekiel (Eze 20:43-44; Eze 21:24; Eze 24:14; Eze 36:17; Eze 36:19; Eze 36:31).
‘You will be comforted.’ Or rather ‘you will gain some kind of ease of heart from recognising that their judgment was just’. The word means ‘to breathe a deep breath’. Thus the idea is that they can again breathe freely because they recognise the justice of what has happened.
‘All that I have done in it, says the Lord Yahweh.’ The prophet is quite clear on the fact that all that will happen will be the Lord’s doing.
Fuente: Commentary Series on the Bible by Peter Pett
Eze 14:22. Ye shall see their way, &c. “Their afflictions shall bring them to a due sense of their former iniquities; and, escaping from these sore judgments, they shall humbly confess their own sins, and the sins of those who were consumed in the destruction of their city: whence it will appear, that I have not punished them beyond what their sins deserved.” See Lowth and Calmet.
REFLECTIONS.1st, We have here,
1. Certain of the elders of Israel waiting on the prophet with apparent concern about their souls, and solicitude to hear and receive his admonitions. Whether they were of the captivity, or some who had come on business from Jerusalem to Babylon, is uncertain. Note; The face of devotion and seriousness is often put on by those who are utterly destitute of the power of godliness.
2. God let the prophet know what manner of men these were, whose hearts so ill corresponded with their exterior appearance. They have set up their idols in their heart, or caused them to ascend upon their heart; their affections were placed upon them, their hearts the throne of idolatry; and, though at a distance from their images, still slaves to these vanities; such an ascendant had they over them. They put the stumbling-block of their iniquity before their face, and fall down to the stock and stone: and should such dare inquire of God? what impious effrontery! what answer can be expected, but wrath to the uttermost? Note; (1.) Heart-idols are equally abominable with those that are the work of men’s hands; and covetousness, self-love, &c. &c. as much idolatry as the bowing down to gods of gold or silver. (2.) They who put the stumbling-block of their iniquity before them, can expect nothing but to fall into the pit of destruction.
3. The Lord gives him an answer for them. With God there is no respect of persons; whoever draws near to him in hypocrisy, shall bear his burden, and receive an answer according to the multitude of his idols; he will give them up to the delusions which they have chosen, and punish them according to their crimes: That I may take the house of Israel in their own heart, exposing their sin and folly, and bringing them to deserved shame and punishment; because they are all estranged from me through their idols, alienated from the service and worship of God by their attachment to these abominations. Note; Our own hearts are naturally our great plague and snare; they seduce us from God to indulge some favourite lust, the idol within, and in spite of the remonstrances of God’s word, and our own consciences, hurry us on to our ruin.
4. A solemn warning is given them to repent, on pain of eternal perdition: be they native Israelites, or sojourners among them, they have the same call; they must turn from their idols, and from all their abominations; else, if they continue to separate themselves from God in this hated service, and walk in these iniquities,
God will speak to them in terrible wrath, confound that daring impiety and hypocrisy which leads them to the prophet, pretending to consult him; will make them spectacles of horror, cut them off by sudden death, and by these monuments of vengeance teach others to tremble, and fear to offend that God who is a consuming fire. Note; (1.) The hypocrite shall be detected and confounded, often in this world, at farthest in a judgment-day. (2.) Of all sinners the hypocrite’s doom will be most terrible, Mat 24:51.
5. The doom of the false prophets is read. The deceiver and the deceived shall perish together. Since the people choose their own delusions, God will give up the prophets whom they consulted to a lying spirit, 1Ki 22:22-23 and in just judgment suffer them to be deceived by the devil. He will stretch out his avenging arm, and utterly destroy them from the midst of the people; and both the false prophet, and they who seek to him, shall bear the punishment of their iniquity, dreadful as their aggravated provocations. Mysterious are the ways of God; and, though we are often lost in our inquiries why he permits the evil that we see, the day will come when all his dispensations will be proved, beyond contradiction, to be altogether righteous and true.
6. The judgments executed on the wicked will be a warning to many of the house of Israel, that they go no more astray, beholding the dire effects which arise from such departures from God, and made wise by the sufferings of others: neither be polluted any more with all their transgressions, which would necessarily involve them in the same ruin; but on the contrary learn to love and serve the blessed God, that they may be my people, approving their fidelity to the end, and I may be their God, saith the Lord God, blessing them with all good things here, and their portion and exceeding great reward hereafter. Note; (1.) The punishments of others should deter us from their iniquities. (2.) Sin defiles the soul, and renders it odious in the eyes of a holy God. (3.) They who are, and continue to approve themselves to God, as his faithful people, shall find the present and eternal advantages of his love and favour.
2nd, We have,
1. The heavy judgments threatened on a guilty land. When the measure of their sins is full, wrath to the uttermost will overtake them. Four sore plagues are mentioned; Famine, when the staff of bread is broken, and man and beast perish with hunger. Noisome beasts, so numerous and ravenous, that all travelling must be unsafe, and the land deserted and desolate. The sword, commissioned of God to go through the land, and consume what the famine had left: and pestilence, which depopulates the country, and puts a taint in the blood incurably fatal. These are the arrows bent against wicked nations.
2. All intercession is vain when the decree is gone forth. Though Noah, Job, and Daniel joined as advocates, their piety and prayers could be of no avail. They could not deliver a son or daughter; their own souls only should be given them for a prey. The mention of Job, with Noah and Daniel, clearly proves, that he really lived, and answered the character given him in the book which bears his name; eminent for patience as Noah for his integrity, when all flesh had corrupted their ways; and as Daniel, who, though a young man, had already appeared distinguished by his wisdom, humility, piety, zeal, and prayer. Perhaps some few remained who resembled these holy men, and for their sake a hope might be entertained that Jerusalem would yet be spared, as Sodom might have been if but ten righteous had been found in it. Indeed, if any thing could have averted the threatened wrath, these advocates had prevailed; but her time is come, the measure of her guilt is full, her ruin determined, and the wrath denounced inevitable. Note; (1.) In the worst of times, some few eminent saints are found. (2.) Though they may not prevail to avert the ruin of their land, themselves shall be saved amid the general desolations, sometimes exempted from the common calamity, and wonderfully preserved: at least, if they suffer with others, they shall enjoy divine consolations; and whatever becomes of their bodies, their souls, faithfully resting on Jesus, shall be ever with their Lord.
3. A remnant is reserved from the general ruin, brought forth out of Jerusalem to join their brethren in captivity; and ye shall see their way and their doings; either behold their penitent return to God, humbled and converted by the judgments that they have suffered; or their hardened wickedness, which would convince the captives of the righteous judgment of God upon them; and ye shall be comforted concerning the evil that I have brought upon Jerusalem; pleased to see the blessed effects wrought thereby, if it led the sufferers to repentance; or satisfied of the justice of God in his severity upon such transgressors: and they shall comfort you, when ye see their way and their doings; either it would delight them to see the gracious symptoms of their conversion; or, if they persisted in their abominations, they would no longer grieve for their sufferings, but justify God in them; and ye shall know that I have not done without cause, all that I have done in it, saith the Lord God; but that the Lord in all his dispensations is righteous, just, and good. Note; (1.) Nothing will hereafter be matter of greater thankfulness to God’s people, than those bitterest afflictions here which have contributed to the good of their souls. (2.) God will be glorified in all his works, and his saints will adore him and delight in them: even the punishment of the wicked shall redound to his honour, and minister matter for their praises.
Fuente: Commentary on the Holy Bible by Thomas Coke
What a gracious close is made to this solemn chapter! I hope the reader will not overlook it or lose sight of it. Can anything be more lovely, more interesting, or more recommending, in proof of the Divine mercy? Observe the several sweet particulars contained in those two verses: Yet, saith the Lord – it forms a blessed yet, as if the Lord had said, Yet, in spite of all Israel’s sins and Israel’s unworthiness, there shall be a remnant that shall be brought forth. Yes, Reader, there is, there must be, in the worst of times a remnant according to the election of grace. Rom 11:5 . And observe further, this remnant shall be brought forth from the general wreck and ruin of the pestilence and sword. Gen 19:29 . And observe yet more, this remnant shall be both of sons and daughters. Yes, there is neither Jew nor Greek, bond nor free, male nor female, for they are all one in Christ Jesus. Gal 3:28 . Still more: the Lord saith, they shall come forth to His Church to His people. Yes! all flesh shall see it together, for the mouth of the Lord hath spoken it. Isa 40:5 . Neither is this all. The Lord’s people shall see their way, and shall be comforted concerning the evil brought upon Jerusalem. Yes! while the redeemed of the Lord sing their songs of salvation on the sea of glass, they no less shout in the view of the ruin of the enemies of God, and of His Christ. They then finally and fully know, that the Lord hath not done without cause all that He hath done, in the overthrow of the wicked and the salvation of the righteous. Then will that song burst forth from ten thousand times ten thousand tongues: Great and marvellous are Thy works, Lord God Almighty; just and true are Thy ways, Thou King of Saints. Rev 15:2-3 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
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.
And ye shall see their way.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
behold. Figure of speech Asterismos. App-6. remnant. This is always used in a good sense.
their way &c.: i.e. their good way and doings.
evil. Hebrew raa. App-44.
Fuente: Companion Bible Notes, Appendices and Graphics
therein: Eze 6:8, Deu 4:31, 2Ch 36:20, Isa 6:13, Isa 10:20-22, Isa 17:4-6, Isa 24:13, Isa 40:1, Isa 40:2, Isa 65:8, Isa 65:9, Jer 4:27, Jer 5:19, Jer 30:11, Jer 52:27-30, Mic 5:7, Mar 13:20, Heb 12:6-11
ye shall see: Eze 6:9, Eze 6:10, Eze 16:63, Eze 20:43, Eze 36:31, Jer 31:17-21
ye shall be: Jer 3:21-25
Reciprocal: Lev 26:44 – I will Ezr 9:8 – a remnant Neh 9:31 – for thy great Psa 59:11 – Slay Isa 1:9 – a very Lam 1:18 – hear Eze 12:16 – I will Eze 16:54 – in that Eze 32:31 – shall be
Fuente: The Treasury of Scripture Knowledge
Eze 14:22. The remnant consisted of the number left after the ravages of the captivity had done their work, and the record of it is in Ezr 2:64.
Fuente: Combined Bible Commentary
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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
14:22 Yet, behold, in it shall be left a {l} remnant that shall be brought forth, [both] sons and daughters: behold, they shall come forth to 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.
(l) Read Geneva “Eze 5:3”
Fuente: Geneva Bible Notes
In spite of this severe judgment on Jerusalem, some of the inhabitants would survive and would join the Jews already in exile (i.e., a remnant, but this time an apostate remnant, cf. Jer 44:27-30; Amo 9:8; Amo 9:11-15). The formerly exiled Jews would see their conduct and actions (Heb. ’alilah, evil actions) and feel some comfort in view of the calamity that had overtaken Jerusalem. They would then see that what the Lord had done to Jerusalem was fair because these Jerusalemites’ actions deserved judgment (cf. Gen 18:25). They would also see that God’s preservation of some of them was pure grace.
The presence of godly people living in an ungodly society will not necessarily preclude divine judgment on that society. There must be repentance by many people in that society for God to withhold judgment.
"A vicarious deliverance from individual sin, however, is impossible, except for the singular eternal vicarious deliverance provided by Jesus the Messiah in his substitutionary death for all sins (cf. Joh 14:6; Act 4:12; 2Co 5:21). He alone can deliver others because of his death for their sin and his resurrection from the dead." [Note: Alexander, "Ezekiel," p. 807.]