Ezekiel 14:23

And they shall comfort you, when ye see their ways and their doings: and ye shall know that I have not done without cause all that I have done in it, saith the Lord GOD. THEY SHALL COMFORT YOU - not in words, but by your recognizing in their manifest guilt that God had not been unjustly severe to them and the city. Remarks: (1) God will not answer the inquiries of those who come before His presence in hypocrisy. So long as any idol is secretly set up in the heart, as well as when it is outwardly put before the face (Ezekiel 14:3), the Lord will not regard the prayer of such a hollow professor. The kind of answer which God gives to the hypocrite accords with the dissimulation with which he tries to vail his idolatries (). The hypocrite's sin is in right...

He now puts the verb for comforting in the third person, but in the same sense, because after the Jews shall have been led captive, they will bear sure and special marks of God’s justice against their sins. This, then, is the consolation, as I explained it yesterday, while the exiles acknowledge that cruelty cannot be ascribed to God, as if he had exceeded moderation in exacting punishment; for the desperate wickedness of the people demanded it. But this passage contains a useful doctrine, since we collect from it that we are never tranquil in our minds unless when the greatest equity and justice appears in God’s judgments, and become present to our minds. As long, therefore, as we do not acknowledge God to be severe in just cases, our minds must necessarily be disturbed and disarranged: hence the word “consolation” is opposed to those turbulent thoughts. But since nothing is more misera...

12-23 National sins bring national judgments. Though sinners escape one judgment, another is waiting for them. When God's professing people rebel against him, they may justly expect all his judgments. The faith, obedience, and prayers of Noah prevailed to the saving of his house, but not of the old world. Job's sacrifice and prayer in behalf of his friends were accepted, and Daniel had prevailed for the saving his companions and the wise men of Babylon. But a people that had filled the measure of their sins, was not to expect to escape for the sake of any righteous men living among them; not even of the most eminent saints, who could be accepted in their own case only through the sufferings and righteousness of Christ. Yet even when God makes the greatest desolations by his judgments, he saves some to be monuments of his mercy. In firm belief that we shall approve the whole of God's dea...

Verse Ezekiel 14:23. _YE SHALL KNOW THAT I HAVE NOT DONE WITHOUT CAUSE_] There is no part of the conduct of God towards man that is not dictated by the purest principles of _justice, equity_, and _truth_. He does nothing but what is _right_; and whatever is right to be done, that _ought_ to be done. In God's _justice_ there is no _severity_; in God's _mercy_ there is no _caprice_. He alone doth all things _well_; for he is the Fountain of justice and mercy....

Jeremiah 14; Jeremiah 15 is a remarkable parallel to this prophecy. Here, as elsewhere, Ezekiel is commissioned to deliver to the exiles the same message which Jeremiah conveys to the inhabitants of Judaea. The answer discovers the nature of the questions which had been expressed or implied. (1) Can God cast out a people who are holy unto Himself? (2) Is it just to punish them with utter desolation? The prophet answers: (1) That when a people is so corrupt as to call down national judgment, individual piety shall save none but the individuals themselves....

EXPOSITION EZEKIEL 14:1 As the result, probably, of the previous utterances, certain ELDERS OF ISRAEL, _i_._e_. of the exiles in Tel-Abib, came to consult Ezekiel, wishing to know what counsels or what predictions he had for them. In Ezekiel 8:1 we have "the elders of Judah," and it is possible that there were two groups in the Population of the town, and that these represented Israel as distinct from Judah—a deputation, as it were, from the earlier exiles. The term appears again in Ezekiel 20:1. More probably, however, the terms are used interchangeably. Ezekiel 14:

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....

Ezekiel 14:1. These inquiring elders, with wickedness in their hearts, give another illustration of the depth of degradation in which the people had sunk. He who searches the hearts knew what was in them. They came with pious, religious pretensions. It sounded well to inquire of the Lord and seek the prophet-priest for that purpose. Their hearts were full of evil. While their lips spoke of asking the Lord, their hearts were full of idolatry. They liked idolatry. Their hearts were in it and this stumbling-block of their iniquity they had put before their faces, which means they openly defied the Lord God of Israel by their doings. “Should I be inquired of at all by them?” To seek the Lord and inquire of Him in such a condition reveals a brazen spirit and the deepest depravity. Yet this also belongs to the conditions in which the professing people of God are when judgment overtakes them....

THE RIGHTEOUS CANNOT SAVE THE CITY, BUT ONLY THEMSELVES. In spite of all Ezekiel's visions and warnings, the people still cherish the illusion that Jerusalem will be spared if for no other reason, at least for the sake of the righteous to be found in it, on the principle of solidarity. Why might it not, like Sodom (Genesis 18:32), be spared for ten's sake? In this very interesting and rhetorical passage, where Ezekiel develops the broad doctrine of individual responsibility, at which he has just hinted (Ezekiel 14:10) and which he had touched upon before (Ezekiel 3:16), he strikes away this illusion. When the judgment comes, he tells them be it in the form of famine, wild beasts, or pestilence the most godly men, for

THEY: i.e. the remnant of Ezekiel 14:22....