Ezekiel 14:22

Translation
King James Version
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.
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KJV (with Strong's)
Yet, behold, therein shall be left H3498 a remnant H6413 that shall be brought forth H3318, both sons H1121 and daughters H1323: behold, they shall come forth H3318 unto you, and ye shall see H7200 their way H1870 and their doings H5949: and ye shall be comforted H5162 concerning the evil H7451 that I have brought H935 upon Jerusalem H3389, even concerning all that I have brought H935 upon it.
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Complete Jewish Bible
there will still be left a remnant in it to be brought out, including both sons and daughters. When they come out to you, and you see their way of life and how they act, then you will be consoled over the calamity I have brought upon Yerushalayim, over everything I have done to it.
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Berean Standard Bible
Yet, behold, some survivors will be left in it—sons and daughters who will be brought out. They will come out to you, and when you see their conduct and actions, you will be comforted regarding the disaster I have brought upon Jerusalem—all that I have brought upon it.
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American Standard Version
Yet, behold, 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; and ye shall be comforted concerning the evil that I have brought upon Jerusalem, even concerning all that I have brought upon it.
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World English Bible Messianic
Yet, behold, therein shall be left a remnant that shall be carried out, both sons and daughters: behold, they shall come out to you, and you shall see their way and their doings; and you shall be comforted concerning the evil that I have brought on Jerusalem, even concerning all that I have brought on it.
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Geneva Bible (1599)
Yet beholde, therein shalbe left a remnant of them that shalbe caryed away both sonnes and daughters: behold, they shall come forth vnto you, and ye shall see their way, and their enterprises: and ye shall be comforted, concerning the euill that I haue brought vpon Ierusalem, euen concerning al that I haue brought vpon it.
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Young's Literal Translation
yet, lo, there hath been left in it an escape, who are brought forth, sons and daughters, lo, they are coming forth unto you, and ye have seen their way, and their doings, and have been comforted concerning the evil that I have brought in against Jerusalem, all that which I have brought in against it.
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See also
Ezekiel 12:16Ezekiel 20:43Hebrews 12:6Hebrews 12:11Jeremiah 30:112 Chronicles 36:20Jeremiah 31:17
In the KJVVerse 20,754 of 31,102

Study This Verse

SUMMARY

Ezekiel 14:22 presents a striking and counter-intuitive aspect of God's severe judgment upon Jerusalem: the deliberate preservation of a small remnant, not as a sign of their righteousness or for future blessing, but specifically to serve as undeniable, living proof of the absolute justice and righteousness of God's devastating actions. Their continued wicked "way and doings" would provide irrefutable evidence to the Jewish exiles in Babylon that the extensive "evil" (calamity) brought upon the city was entirely deserved, thereby bringing them "comfort" in the profound understanding and affirmation of divine vindication.

CONTEXT

  • Literary Context: This verse is strategically placed within Ezekiel's powerful prophetic declarations to the Jewish exiles in Babylon, specifically addressing the pervasive idolatry and moral corruption within Jerusalem. Preceding chapters, particularly Ezekiel 8 through Ezekiel 11, graphically detail the abominable practices defiling the Temple and the city, culminating in the departure of God's glory. Ezekiel 14 directly confronts those who, despite their outward show of seeking prophetic counsel, harbored idols in their hearts. God declares He will answer them according to their idolatry, and that Jerusalem faces an inescapable judgment through His "four sore judgments" of famine, wild beasts, pestilence, and the sword, as stated in Ezekiel 14:21. Ezekiel 14:22 then provides the crucial theological explanation for the survival of a small group amidst this devastation: their very presence and continued unrighteous character would confirm the righteousness of God's devastating judgment, thus vindicating Him before the questioning exiles.
  • Historical & Cultural Context: The prophet Ezekiel ministered during the tumultuous period of the Babylonian exile (c. 597-571 BC), a time of immense national trauma for Judah. Jerusalem, though under siege and eventually destroyed in 586 BC, remained the symbolic heart of Jewish identity and religious practice. Many exiles struggled to reconcile God's covenant promises with the impending or ongoing destruction of their holy city. They questioned God's justice, perhaps believing such a catastrophe was unwarranted or that God had abandoned them. Within this context, the concept of a "remnant" was familiar, often signifying a faithful few preserved for future restoration (e.g., Isaiah 10:20-22). However, Ezekiel 14:22 radically redefines this concept. The "remnant" here is not preserved for their piety but as living proof of Jerusalem's pervasive wickedness, even among those spared, thereby justifying the severity of God's judgment to a questioning and suffering people.
  • Key Themes: This verse powerfully contributes to several overarching themes in Ezekiel and the broader prophetic literature. Firstly, it underscores Divine Judgment as a righteous and inevitable consequence of persistent sin and idolatry, particularly when God's covenant people have defiled His name. Secondly, it highlights God's Sovereignty over both destruction and preservation; He is in absolute control of who survives and for what precise purpose. Thirdly, the passage introduces a unique and sobering aspect of Remnant Theology, distinct from the more hopeful "remnant of grace" found elsewhere. Here, the remnant serves as a witness to the justice of judgment, not as a seed for future blessing or restoration. Finally, and most crucially, the verse emphasizes Divine Vindication. God's actions, though seemingly harsh, are never arbitrary. The survival of a wicked remnant would serve to silence all accusations against God's justice, demonstrating that the "evil" He brought upon Jerusalem was a perfectly righteous response to its deep-seated corruption, thereby bringing "comfort" in the form of understanding and affirmation of His unimpeachable character.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Remnant (Hebrew, pᵉlêyṭâh', H6413): Meaning "deliverance" or, concretely, "an escaped portion." In Ezekiel 14:22, this term signifies a small group of survivors. Crucially, unlike many other prophetic uses of "remnant" which denote a faithful few preserved for future blessing and restoration, here it refers to those who merely "escaped" the immediate judgment, not necessarily because of their righteousness, but for a specific revelatory purpose: to bear witness to the justice of God's actions. Their survival is not a sign of divine favor but a tool for divine vindication.
  • Way (Hebrew, derek', H1870): Meaning "a road (as trodden); figuratively, a course of life or mode of action." This word, paired with "doings," refers to the established character, conduct, and moral choices of the surviving remnant. It implies their persistent patterns of behavior and their moral trajectory, which would continue to be wicked. The exiles seeing their "way" means they would observe their continued sinful lifestyle, confirming that even those who survived were deeply implicated in the wickedness that brought about Jerusalem's destruction.
  • Evil (Hebrew, raʻ', H7451): Meaning "bad or (as noun) evil (natural or moral); adversity, affliction, calamity." In this specific context, "evil" refers not to moral evil committed by God, but to the devastating calamity, disaster, or affliction that God Himself brought upon as a righteous judgment. The exiles would be "comforted concerning the evil" in the sense that they would understand and accept that the disaster was a just and deserved consequence, not an arbitrary act of cruelty. This understanding would vindicate God's character and actions.

Verse Breakdown

  • "Yet, behold, therein shall be left a remnant that shall be brought forth, [both] sons and daughters:" This opening clause highlights a surprising element amidst the pronouncements of total destruction. Despite the severity of the coming judgment, God declares that a small group, a "remnant," will survive. The specification "sons and daughters" emphasizes that this preservation includes entire families, not just isolated individuals, making their continued "way and doings" a more visible and undeniable testimony. This remnant is "brought forth" from the midst of the destruction, indicating God's sovereign hand in their survival and their destined purpose.
  • "behold, they shall come forth unto you, and ye shall see their way and their doings:" This clause explains the purpose of the remnant's survival. They are not merely escaping; they are being "brought forth" to the exiles, who are questioning God's justice in Babylon. The exiles will personally observe the "way and doings" (their character and actions) of these survivors. This observation is key: it implies that the remnant's conduct will continue to be wicked, revealing the deep-seated corruption that permeated Jerusalem. Their persistent sinfulness, even after surviving such a catastrophe, would serve as living proof of the city's deserved judgment.
  • "and ye shall be comforted concerning the evil that I have brought upon Jerusalem, [even] concerning all that I have brought upon it." This final clause articulates the ultimate outcome and theological significance. The exiles, upon witnessing the unrepentant "way and doings" of the remnant, would be "comforted." This comfort is not a feeling of relief from suffering, but a profound intellectual and spiritual understanding, an affirmation of God's perfect justice. They would realize that the "evil" (calamity and judgment) God brought upon Jerusalem was entirely justified, a righteous response to pervasive sin. This vindication of God's character and actions would bring a deep sense of peace and trust in His righteousness, even amidst the devastation.

Literary Devices

Ezekiel 14:22 employs several powerful literary devices to convey its profound message. The most prominent is Irony, as the concept of a "remnant," typically a symbol of hope, future restoration, and divine favor, is inverted. Here, the remnant's survival serves not as a sign of grace but as a grim testament to the pervasive wickedness that necessitated God's judgment, bringing "comfort" to the observers through divine vindication rather than relief or blessing. This creates a stark contrast with other prophetic uses of the term. The phrase "their way and their doings" utilizes Merism, combining two related terms to encompass the entirety of the remnant's character and conduct, emphasizing both their internal disposition and external actions, leaving no aspect of their depravity unaddressed. Furthermore, the repeated "behold" (Hebrew: hinneh) functions as an Interjection or Exclamation, drawing immediate attention to the surprising and significant revelation that follows, underscoring the divine certainty and importance of this prophetic message. Finally, the entire passage is a form of Divine Speech, presented as a direct utterance from Yahweh, lending it ultimate authority and truth, ensuring the exiles understand the divine origin and purpose of this unusual preservation.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 14:22 offers a unique and sobering perspective on divine justice, challenging conventional notions of a "remnant." It underscores that God's judgments are never arbitrary but are always a righteous response to persistent sin and rebellion. The comfort derived by the exiles is not from the cessation of suffering, but from the profound understanding that God's actions are perfectly just and His character unimpeachable. This verse affirms God's absolute sovereignty, demonstrating that even in the midst of overwhelming destruction, He orchestrates events to reveal His righteousness and vindicate His name before His people and the nations. It serves as a stark reminder that sin has inevitable and severe consequences, and that God will always be proven just in His dealings with humanity, even when His methods are severe.

REFLECTION AND APPLICATION

Ezekiel 14:22, though set in a context of ancient judgment, carries timeless truths for contemporary believers. It confronts our often-simplistic understanding of suffering and divine intervention. We are reminded that God's justice is not merely punitive but also revelatory; He acts to vindicate His own holy character. When we witness hardship, whether personal or global, this passage calls us to look beyond immediate pain and seek to understand God's righteous purposes, even if those purposes involve severe discipline. It challenges us to examine our own "way and doings," recognizing that persistent unrepentant sin inevitably invites God's just consequences. True comfort, in this light, comes not from the absence of trouble, but from a profound trust in God's perfect righteousness and His sovereign control over all things, even when His ways are difficult to comprehend. It compels us to align our lives with His standards, knowing that His judgments are always just and His character always true, providing a foundation of peace even amidst life's storms.

Questions for Reflection

  • How does understanding God's need to vindicate His justice impact your view of suffering and judgment in the world today?
  • In what ways might our "way and doings" (our character and actions) serve as a testimony, either for or against God's righteousness, to those around us?
  • What does it mean to find "comfort" in the understanding of God's justice, especially when His actions seem severe or difficult to reconcile with our expectations?

FAQ

What does "comforted concerning the evil" mean in this context?

Answer: This phrase does not imply that the exiles would find emotional relief or joy in the suffering of Jerusalem. Rather, "comforted" (Hebrew: nâcham) here signifies a profound sense of vindication and affirmation. The "evil" (Hebrew: raʻ) refers to the calamity and disaster that God Himself brought upon Jerusalem as a judgment. When the exiles saw the continued wicked "way and doings" of the surviving remnant, they would understand and accept that the severe judgment on Jerusalem was entirely just and deserved. This understanding would "comfort" them by confirming God's righteousness and silencing any doubts or accusations against His character regarding the destruction of their beloved city. It's a comfort rooted in theological clarity and the vindication of God's holy name.

Why would God spare a remnant just to prove a point about their wickedness?

Answer: God's actions are always purposeful, and in Ezekiel 14:22, the sparing of this particular remnant serves a crucial didactic and vindicating purpose. The exiles, who were questioning God's justice and perhaps feeling that Jerusalem's destruction was arbitrary, needed tangible proof. By allowing a wicked remnant to survive and come to them, God provided living, undeniable evidence of the deep-seated corruption that permeated Jerusalem. The continued sinful "way and doings" of these survivors would demonstrate that even those who escaped the immediate judgment were deserving of it. This served to silence all human accusations against God's righteousness, proving that His "evil" (calamity) brought upon the city was a just and necessary response to its pervasive idolatry and rebellion. It was a powerful, visible demonstration of divine justice, ensuring that God's name would be vindicated.

CHRIST-CENTERED FULFILLMENT

Ezekiel 14:22, with its stark portrayal of divine judgment and vindication, finds its ultimate fulfillment and reinterpretation in the person and work of Jesus Christ. While the Old Testament remnant here serves to justify God's judgment on sin, Christ Himself becomes the ultimate justification for God's righteous wrath and the means of true comfort. The "evil" (calamity) that humanity deserved for its "way and doings"—its rebellion and sin—was fully borne by Christ on the cross. He became the Lamb of God who takes away the sin of the world, satisfying divine justice. Through His atoning sacrifice, God's righteousness is not only vindicated but also extended as grace to those who believe. The true "remnant" is no longer defined by physical survival to prove wickedness, but by spiritual rebirth into Christ, becoming the church, His body. This new covenant remnant, comprised of "sons and daughters" from every tribe and tongue, lives not to display their own sinfulness, but to reflect the righteousness of Christ (2 Corinthians 5:21). The "comfort" promised in Ezekiel is fully realized in Christ, for through Him, believers are reconciled to God, finding peace and assurance that God is both just and the justifier of those who have faith in Jesus (Romans 5:1 and Romans 3:26). Thus, Christ transforms the grim vindication of judgment into the glorious vindication of salvation, demonstrating God's perfect justice and boundless love.

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Commentary on Ezekiel 14 verses 12–23

The scope of these verses is to show,

I. That national sins bring national judgments. When virtue is ruined and laid waste every thing else will soon be ruined and laid waste too (Eze 14:13): When the land sins against me, when vice and wickedness become epidemical, when the land sins by trespassing grievously, when the sinners have become very numerous and their sins very heinous, when gross impieties and immoralities universally prevail, then will I stretch forth my hand upon it, for the punishment of it. The divine power shall be vigorously and openly exerted; the judgments shall be extended and stretched forth to all the corners of the land, to all the concerns and interests of the nation. Grievous sins bring grievous plagues.

II. That God has a variety of sore judgments wherewith to punish sinful nations, and he has them all at command and inflicts which he pleases. He did indeed give David his choice what judgment he would be punished with for his sin in numbering the people; for any of them would serve to answer the end, which was to lessen the numbers he was proud of; but David, in effect, referred it to God again: "Let us fall into the hands of the Lord; let him choose with what rod we shall be beaten." But he uses a variety of judgments that it may appear he has a universal dominion, and that in all our concerns we may see our dependence on him. Four sore judgments are here specified: - 1. Famine, Eze 14:13. The denying and withholding of common mercies is itself judgment enough, there needs no more to make a people miserable. God needs not bring the staff of oppression, it is but breaking the staff of bread and the work is soon done; he cuts off man and beast by cutting off the provisions which nature makes for both in the annual products of the earth. God breaks the staff of bread when, though we have bread, yet we are not nourished and strengthened by it. Hag 1:6, You eat, but you have not enough. 2. Hurtful beasts, noisome and noxious, either as poisonous or as ravenous. God can make these to pass through the land (Eze 14:15), to increase in all parts of it, and to bereave it, not only of the tame cattle, preying upon their flocks and herds, but of their people, devouring men, women, and children, so that no man may pass through because of the beasts; none dare travel even in the high roads for fear of being pulled in pieces by lions, or other beasts of prey, as the children of Beth-el by two bears. Note, When men revolt from their allegiance to God, and rebel against him, it is just with God that the inferior creatures should rise up in arms against men, Lev 26:22. 3. War. God often chastises sinful nations by bringing a sword upon them, the sword of a foreign enemy, and he gives it its commission and orders what execution it shall do (Eze 14:17): he says, Sword, go through the land. It is bad enough if the sword do but enter into the borders of a land, but much worse when it goes through the bowels of a land. By it God cuts off man and beast, horse and foot. What execution the sword does God does by it; for it is his sword, and it acts as he directs. 4. Pestilence (Eze 14:19), a dreadful disease, which has sometimes depopulated cities; by it God pours out his fury in blood (that is, in death); the pestilence kills as effectually as if the blood were shed by the sword, for it is poisoned by the disease, the sickness we call it. See how miserable the case of mankind is that lies thus exposed to deaths in various shapes. See how dangerous the case of sinners is against whom God has so many ways of fighting, so that, though they escape one judgment, God has another waiting for them.

III. That when God's professing people revolt from him, and rebel against him, they may justly expect a complication of judgments to fall upon them. God has various ways of contending with a sinful nation; but if Jerusalem, the holy city, become a harlot, God will send upon her all his four sore judgments (Eze 14:21); for the nearer any are to God in name and profession the more severely will he reckon with them if they reproach that worthy name by which they are called and give the lie to that profession. They shall be punished seven times more.

IV. That there may be, and commonly are, some few very good men, even in those places that by sin are ripened for ruin. It is no foreign supposition that, even in a land that has trespassed grievously, there may be three such men as Noah, Daniel, and Job. Daniel was now living, and at this time had scarcely arrived at the prime of his eminency, but he was already famous (at least this word of God concerning him would without fail make him so); yet he was carried away into captivity with the first of all, Dan 1:6. Some of the better sort of people in Jerusalem might perhaps think that, if Daniel (of whose fame in the king of Babylon's court they had heard much) had but continued in Jerusalem, it would have been spared for his sake, as the magicians in Babylon were. "No," says God, "though you had him, who was as eminently good in bad times and places as Noah in the old world and Job in the land of Uz, yet a reprieve should not be obtained." In the places that are most corrupt, and in the ages that are most degenerate, there is a remnant which God reserves to himself, and which still hold fast their integrity and stand fair for the honour of delivering the land, as the innocent are said to do, Job 22:30.

V. That God often spares very wicked places for the sake of a few godly people in them. This is implied here as the expectation of Jerusalem's friends in the day of its distress: "Surely God will stay his controversy with us; for are there not some among us that are emptying the measure of national guilt by their prayers, as others are filling it by their sins? And, rather than God will destroy the righteous with the wicked, he will preserve the wicked with the righteous. If Sodom might have been spared for the sake of ten good men, surely Jerusalem may."

VI. That such men as Noah, Daniel, and Job, will prevail, if any can, to turn away the wrath of God from a sinful people. Noah was a perfect man, and kept his integrity when all flesh had corrupted their way; and, for his sake, his family, though one of them was wicked (Ham), was saved in the ark. Job was a great example of piety, and mighty in prayer for his children, for his friends; and God turned his captivity when he prayed. Those were very ancient examples, before Moses, that great intercessor; and therefore God mentions them, to intimate that he had some very peculiar favourites long before the Jewish nation was formed or founded, and would have such when it was ruined, for which reason, it should seem, those names were made use of, rather than Moses, Aaron, or Samuel; and yet, lest any should think that God was partial in his respects to the ancient days, here is a modern instance, a living one, placed between those two that were the glories of antiquity, and he now a captive, and that is Daniel, to teach us not to lessen the useful good men of our own day by over-magnifying the ancients. Let the children of the captivity know that Daniel, their neighbour, and companion in tribulation, being a man of great humility, piety, and zeal for God, and instant and constant in prayer, had as good an interest in heaven as Noah or Job had. Why may not God raise up as great and good men now as he did formerly, and do as much for them?

VII. That when the sin of a people has come to its height, and the decree has gone forth for their ruin, the piety and prayers of the best men shall not prevail to finish the controversy. This is here asserted again and again, that, though these three men were in Jerusalem at this time, yet they should deliver neither son nor daughter; not so much as the little ones should be spared for their sakes, as the little ones of Israel were upon the prayer of Moses, Num 14:31. No; the land shall be desolate, and God would not hear their prayers for it, though Moses and Samuel stood before him, Jer 15:1. Note, Abused patience will turn at last into inexorable wrath; and it should seem as if God would be more inexorable in Jerusalem's case than in another (Eze 14:6), because, besides the divine patience, they had enjoyed greater privileges than any other people, which were the aggravations of their sin.

VIII. That, though pious praying men may not prevail to deliver others, yet they shall deliver their own souls by their righteousness, so that, though they may suffer in the common calamity, yet to them the property of it is altered; it is not to them what it is to the wicked; it is unstrung, and does them no hurt; it is sanctified, and does them good. Sometimes their souls (their lives) are remarkably delivered, and given them for a prey; at least their souls (their spiritual interests) are secured. If their bodies be not delivered, yet their souls are. Riches indeed profit not in the day of wrath, but righteousness delivers from death, from so great a death, so many deaths as are here threatened. This should encourage us to keep our integrity in times of common apostasy, that, if we do so, we shall be hidden in the day of the Lord's anger.

IX. That, even when God makes the greatest desolations by his judgments, he reserves some to be the monuments of his mercy, Eze 14:22, Eze 14:23. In Jerusalem itself, though marked for utter ruin, yet there shall be left a remnant, who shall not be cut off by any of those sore judgments before mentioned, but shall be carried into captivity, both sons and daughters, who shall be the seed of a new generation. The young ones, who had not grown up to such an obstinacy in sin as their fathers had who were therefore cut off as incurable, these shall be brought forth out of the ruins of Jerusalem by the victorious enemy, and behold they shall come forth to you that are in captivity, they shall make a virtue of a necessity, and shall come the more willingly to Babylon because so many of their friends have gone thither before them and are there ready to receive them; and, when they come, you shall see their ways and their doing; you shall hear them make a free and ingenuous confession of the sins they had formerly been guilty of, and a humble profession of repentance for them, with promises of reformation; and you shall see instances of their reformation, shall see what good their affliction has done them, and how prudently and patiently they conduct themselves under it. Their narrow escape shall have a good effect upon them; it shall change their temper and conversation, and make them new men. And this will redound, 1. To the satisfaction of their brethren: They shall comfort you when you see their ways. Note, It is a very comfortable sight to see people, when they are under the rod, repenting and humbling themselves, justifying God and accepting the punishment of their iniquity. When we sorrow (as we ought to do) for the afflictions of others, it is a great comfort to us in our sorrow to see them improving their afflictions and making a good use of them. When those captives told their friends how bad they had been, and how righteous God was in bringing these judgments upon them, it made them very easy, and helped to reconcile them to the calamities of Jerusalem, to the justice of God in punishing his own people so, and to the goodness of God, which now appeared to have had kind intentions in all; and thus "You shall be comforted concerning all the evil that I have brought upon Jerusalem, and, when you better understand the thing, shall not have such direful apprehensions concerning it as you have had." Note, It is a debt we owe to our brethren, if we have got good by our afflictions, to comfort them by letting them know it. 2. It will redound to the honour of God: "You 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." Note, 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 be not only justified, but glorified in them.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 12–23. Public domain.
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JeromeAD 420
Commentary on Ezekiel
(Verse 12, 13 and following) And the word of the Lord came to me, saying: Son of man, when a land sins against me by acting treacherously, I will stretch out my hand (some versions add 'upon it') and break its staff of bread, and send famine upon it, and cut off from it man and beast. And if these three men, Noah, Daniel, and Job, were in it, they would deliver their own souls by their righteousness, declares the Lord of hosts. If I also bring the most harmful beasts upon the land to devastate it, and it becomes impassable because of the beasts, and these three men are in it, as I live, says the Lord (Vulgate adds 'God'), they shall not deliver sons or daughters, but they alone shall be delivered; but the land shall be desolate. Or if I bring a sword upon that land, and say to the sword, Pass through the land, and I cut off from it man and beast, and these three men are in the midst of it, as I live, says the Lord God, they shall not deliver sons or daughters, but they alone shall be delivered. But if I bring a deadly disease upon that land and pour out my fury upon it in blood, to remove from it man and beast, and even if Noah, Daniel, and Job were in it, as I live, says the Lord God, they would save neither son nor daughter. They would deliver only themselves by their righteousness. For thus says the Lord God: Even if I bring four deadly judgments upon Jerusalem – sword, famine, evil beasts, and disease – to kill off its inhabitants and its livestock, yet there will be survivors who will bring out sons and daughters. Behold, they themselves will come out to you, and you will see their path and their inventions, and you will be comforted concerning the evil which I have brought upon Jerusalem with everything that I have brought upon it. And you will be comforted when you see their path and their inventions, and you will know that I have not done all that I have done in vain, says the Lord God. Four plagues are brought upon the earth, the transgressing and sinful earth, as the Seventy have translated it: famine, beast, sword, pestilence. If each one of these plagues were brought in separate parts to each region, and these three men, Noah and Daniel and Job, whose righteousness is proclaimed by the voices of the Scriptures, would pray for the sinful earth, they would not only be unable to save it, but not even their own sons and daughters, if they were to perpetrate the works of the sinful earth; but they would only be able to save themselves. The question is why mention only Abraham, Isaac, Jacob, Moses, and the other righteous patriarchs and prophets. This is easily solved: Noah, because of the impending flood that would cleanse the earth, could not prevent or delay it as the whole earth had corrupted the ways of the Lord (Genesis 6:7). However, he had preserved his sons who might have possessed the same virtue, as a seed for the human race. Daniel also mitigated the imminent captivity of the people of Judah with no tears (Dan. 1). But Job, not because of sins, but because of testing, did not save neither his house nor his children (Job 1). Others, however, say that these three men alone witnessed both prosperity and adversity, and then prosperity again: therefore, they are named together; and this is secretly meant to signify that just as they saw both good and bad, and then joy again, so too the people of Israel, who first enjoyed good things and later endured the yoke of captivity, if they repent, will return to their former happiness. And if Noah and Daniel and Job were gathered together in one place, they would not be able to avert the wrath of God from the sinful earth, that is, those who dwell on the earth. What can be said then about those who believe that through the merits of their parents and their own virtues, they can free their sinful children from the fires of hell? Therefore, neither a sinful father can save his sinful son, nor can a righteous mother, from a chaste conversation, give rewards for chastity to her unchaste daughter. And on the other hand, the vices of parents will not harm their children; but the soul that sins, it shall die (Ezekiel, XVII, 4). Lot, dwelling in Sodom, not only in spirit but also in flesh, did not save his wife when she looked back, but only his daughters, who perhaps had not sinned (Genesis XIX). And the holy man Josiah, not only did he not save the sinful people with his virtues, but he himself died in their sins (2 Kings XIII). But if sometimes the Lord promises his mercy to their descendants on account of Abraham and David, it must be noted that he does not spare those who persist in wickedness; but he helps the conduct of those who repent, so that the merits of the fathers may benefit the conversation of the sons. When, he says, these things are so, and prayer does not save the sinful land from the individual punishments of such great men: thus says the Lord God, because Jerusalem has committed abominable sins, I will bring four plagues upon her at once: the sword, by which she is slain by enemies; and famine, which she endures in siege; and wild beasts, by which she is devoured while fleeing in the deserts and mountains; and pestilence, which always follows hunger and scarcity. He transferred death over her, but this, he says, I will bring upon her, so that neither men remain in her, nor animals. And yet, by my mercy, I will leave some in her, who will raise their sons and daughters; and let the captives come here, that is, to Babylon, and to Chaldea, so that when you see them and observe their works, then you will understand that they were justly captured, and my judgment was just, and may your captivity have consolation; while you understand that I have freed them from the sword, famine, beasts, and pestilence, so that by their perversity you may learn the reason why Jerusalem was overthrown, the temple set on fire, and the people led into captivity, except for those whom the sword, famine, beasts, and pestilence have consumed. These words are spoken about that Jerusalem, to which the captivity was approaching while Ezekiel was prophesying among the Chaldeans. Moreover, it is also spoken about our land, which is called: You are dust, and to dust you shall return (Gen. III, 19); and it is spoken about our Jerusalem and each of the believers, that if they have despised God's commandments and have earned the title of transgressors, famine will be induced; not a famine of bread, nor a thirst for water, but a famine of hearing the word of God. And a sword shall be brought, of which we read: They shall be delivered into the hands of the sword: the parts of foxes were (or will be) (Psalm 62:11). And to Mary: And thy own soul a sword shall pierce (Luke 2:35). And beasts shall be brought, to whom the just man shall not be delivered, it is demanded: Do not deliver the soul of the one who confesses to you to beasts (Psalm 73:19). And pestilence shall be brought (for which 70 interpreted death), of which it is written: The worst death for sinners (Psalm 33:22). And: The soul that sins, it shall die. And, if bitter death separates thus (Infra XVIII, 4)? Concerning all these, neither the teaching of spiritual parents, whom we understand as masters (I Reg. XV), nor the rulers will be able to free them, unless there is agreement of the sons, and their petitions have aided their efforts. For the justice of the just person will be upon him, and the iniquity of the wicked person will dwell in him: Each person will die for their own sin, and their righteousness will save them (Deut. XXIV, 16). And the Jews say in vain: Abraham is our father (John 8), when they do not have the works of Abraham. But if there is any confidence, let us trust in the Lord alone. For cursed is every man who has hope in another man (Jeremiah 17), even if they are holy, even if they are prophets. We read: Do not trust in men (Psalm 146). And again: It is better to trust in the Lord than to trust in princes (Psalm 118). Not only in secular rulers, but also in the rulers of the churches, those who are just will only save their own souls. However, they will not be able to save their sons and daughters, whom they have borne in the church, if they are negligent. And yet the Apostle says: If someone's work is burned up, he himself will be saved, but only as through fire. (1 Corinthians 3:15) However, the hand is extended over the rebellious earth, so that the rod or the strength of the bread may be crushed. She extends and threatens with blows, unwillingly those who extend her and lifts up sinners to strike, but terrifies with extension and preserves the frightened.
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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