Exegetical and Hermeneutical Commentary of Ezekiel 14:14
Though these three men, Noah, Daniel, and Job, were in it, they should deliver [but] their own souls by their righteousness, saith the Lord GOD.
14. these three men ] By Jeremiah the Lord had already said: “though Moses and Samuel stood before me, yet my mind could not be toward this people” (Jer 15:1). The history of Noah had been written, and was well known long before the time of Ezekiel. He is referred to by other prophets, e.g. Isa 54:9, “This is as the waters of Noah unto me.” It is scarcely probable, however, that the prophet owed his knowledge of Daniel and Job to the books which now exist under their names. They are more likely great traditional names, familiar to the prophet and his people, which the authors of our present books appropriated and used for their own purposes of edification. It is scarcely natural that the prophet should name Daniel if he was a contemporary of his own living at the court of Babylon. He refers here to his piety, and in ch. Eze 28:3 to his wisdom. These references are quite suitable to the Daniel known to us from the book of that name, but of course the picture of Daniel drawn in the book may contain traits taken from tradition, or even from Ezekiel. In all probability the Book of Job is posterior to the time of Ezekiel. On “staff of bread,” cf. ch. Eze 4:16; Eze 5:16; Lev 26:26.
Eze 14:15-16. Noisome, i.e. hurtful, beasts. Lev 26:22.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 14. Though – Noah, Daniel, and Job] The intercession even of the holiest of men shall not avert my judgments. Noah, though a righteous man, could not by his intercession preserve the old world from being drowned. Job, though a righteous man, could not preserve his children from being killed by the fall of their house. Daniel, though a righteous man, could not prevent the captivity of his country. Daniel must have been contemporary with Ezekiel. He was taken captive in the third year of Jehoiakim, Da 1:1. After this Jeholakim reigned eight years, 2Kg 23:36. And this prophecy, as appears from Eze 8:1, was uttered in the sixth year of Jehoiachin’s captivity, who succeeded Jehoiakim, and reigned only three months, 2Kg 24:6; 2Kg 24:8. Therefore at this time Daniel had been fourteen years in captivity. See Newcome. Even at this time he had gained much public celebrity. From this account we may infer that Job was as real a person as Noah or Daniel; and of their identity no man has pretended to doubt. When God, as above, has determined to punish a nation, no intercession shall avail. Personal holiness alone can prevent these evils; but the holiness of any man can only avail for himself.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
These three men; most eminent for holy and upright walking with God, very dear to God, exceedingly desirous of the welfare of others, powerful in prayer.
Noah, who it is probable prevailed with God to spare the world for some years, and saved his near relations when the flood came;
Daniel, who prevailed for the life of the wise men of Chaldea; and
Job, who daily offered sacrifice for his children, and at last reconciled God to those that had offended. These should not prevail for any one of this wicked generation; it should suffice them that their righteousness sayeth themselves, this contumacious generation of sinners I would not be entreated for.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14. Noah, Daniel . . . Jobspecifiedin particular as having been saved from overwhelming calamities fortheir personal righteousness. Noah had the members of his familyalone given to him, amidst the general wreck. Daniel saved from thefury of the king of Babylon the three youths (Dan 2:17;Dan 2:18; Dan 2:48;Dan 2:49). Though his propheciesmostly were later than those of Ezekiel, his fame for piety andwisdom was already established, and the events recorded in Da1:1-2:49 had transpired. The Jews would naturally, in theirfallen condition, pride themselves on one who reflected such glory onhis nation at the heathen capital, and would build vain hopes (hereset aside) on his influence in averting ruin from them. Thus theobjection to the authenticity of Daniel from this passage vanishes.”Job” forms the climax (and is therefore put out ofchronological order), having not even been left a son or a daughter,and having had himself to pass through an ordeal of suffering beforehis final deliverance, and therefore forming the most simple instanceof the righteousness of God, which would save the righteousthemselves alone in the nation, and that after an ordeal ofsuffering, but not spare even a son or daughter for their sake(Eze 14:16; Eze 14:18;Eze 14:20; compare Jer 7:16;Jer 11:14; Jer 14:11).
deliver . . . souls by . . .righteousness (Pr 11:4);not the righteousness of works, but that of grace, a truth lessclearly understood under the law (Ro4:3).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Though these three men, Noah, Daniel, and Job, were in it,…. In the sinning land, and made intercession for it, that the famine might be removed, and the inhabitants of it be saved alive, this would not be granted; though they were men that found favour in the sight of God, and were eminent for prayer, and successful in it, and the means of saving many; as Noah his family, by preparing an ark according to the will of God; and Daniel was an instrument of saving the lives of his companions, and of the wise men of Chaldea; and Job, by his prayer for his friends, prevented the wrath of God, that was kindled against them, coming upon them; and yet, if they had been upon the spot at this time, their intercession for this people would have been of no avail; the decree was gone forth, and was not to be called in; it was unalterable, and God was inexorable: nor could it have been depended upon, if this declaration had not been made, that their prayers would have been effectual, had they been upon the spot, and put them up for this nation; since it might be observed, that the old world was not saved from a deluge in Noah’s time, only he and his family; nor were the people of the Jews preserved from captivity in Daniel’s time, nor even he himself; nor were Job’s children saved, though he was greatly concerned for them: it may be observed from hence, that there was such a man as Job, as well as Noah and Daniel; and that the latter, though a young man, not above thirty years of age, at this time, yet was become very famous, not only for his dignity and grandeur in Babylon, but for his religion and piety; and is placed between those two great men, Noah and Job; and being a person now living, precludes any argument being formed by the Papists, in favour of the intercession of departed saints; and which would not be conclusive from such a supposition as here made, had they been all such as had departed this life; see
Jer 15:1; the design of the whole is only to show that the prayers of the best of men would not have prevailed with the Lord to avert his judgments from a people that had so grievously sinned against him:
they should deliver [but] their own souls by their righteousness, saith the Lord; as Noah was saved at the time of the flood; Daniel in the captivity; and Job midst his great afflictions: this is to be understood not of the eternal salvation of the souls of these men, which is not, nor can it be, by works of righteousness done by the best of men; by these men cannot be justified in the sight of God, and so not saved; but of temporal salvation, of the salvation of their souls or lives from temporal calamities. Besides, these men had knowledge of another and better righteousness than their own, and believed in it, and trusted to it, even the righteousness of faith, the righteousness of Christ received by faith Noah was both an heir and a preacher of the righteousness which is by faith; and Daniel knew that it was one branch of the Messiah’s work to bring in everlasting righteousness; and Job was fully persuaded that his Redeemer lived, by whom he should be justified, Heb 11:7.
Fuente: John Gill’s Exposition of the Entire Bible
Here again God threatens the people of Israel with final destruction: but the words seem opposed, that God would be merciful and propitious to his people, and yet that no hope of pardon would be left. But we must remember the principle, that the prophets sometimes directed their discourse to the body of the people which was utterly devoted to destruction, since its wickedness was desperate; yet afterwards they moderated that rigor, when they turned to the remainder, which is the seed of the Church in the world, that God’s covenant should not be extinguished, as we have already said. Hence, when we meet with this kind of contradiction, we know that God affords no hope to the reprobate, since he has decreed their destruction: so that language ought to be transferred to the body of the people which was already alienated, and like a putrid carcass. But when God mingles and intersperses any testimony of his favor, we may know that the Church is intended, and that he wishes a seed to remain, lest the whole Church should perish, and his covenant be abolished at the same time. The Prophet, therefore, as before, so also now, sets before himself the people desperate in wickedness, and says that they had no right to hope that God would act mercifully as usual, since necessity compelled him to put his hand for the last time to the destruction of the impious. This is the full meaning. We had a similar passage in Jeremiah (Jer 15:1), where he said, If Moses and Samuel had stood before me, my mind is not towards this people; that is, it never could be that I should return to favor them, even if Moses and Samuel should intercede for them, and endeavor to obtain pardon by their own intercession. The papists foolishly distort this passage to prove that the dead intercede for us, for Moses and Samuel had been dead some time; but God says, Even if they should pray for the people, their prayers would be in vain. But this passage refutes that gross ignorance: for God is not here making a difference between the living and the dead; but it is a kind of personification, and of bringing back Moses and Samuel from the grave; as if he had said, Were they living at this time, and entreating for these wicked ones, I would never listen to them: for Ezekiel here mentions three, Noah, Job, and Daniel. But Daniel was then alive: he had been dragged into exile, and lived to a mature old age, as is well known. Then he expresses his meaning more clearly, by saying, if they had been in the midst of the city they had escaped in safety themselves, but they would not have prevailed for others. The whole meaning is, that God cuts off all hope of mercy from the abandoned people.
We must remark the form of speech which is used: he relates four kinds of punishments by which men’s crimes are usually avenged, and enumerates them distinctly. If I shall break the staff of bread, says he, because the land has revolted from me, and I shall send famine upon it, Daniel, Job, and Noah, shall preserve their own souls, but shall not profit others by their holiness: then he adds, if I shall send a sword, that is, if I shall follow up the impious by wars, even Daniel, and Job, and Noah, shall save their own souls, but they shall not intercede for others. He pronounces the same of pestilence and wild beasts. At length He reasons from less to greater. When I shall have punished any nation, says He, with famine, pestilence, and the sword, and wild beasts, how much less shall Daniel, Job, and Noah, prevail with me by their intercession? But God had condemned the house of Israel to all punishments, just as if he had poured all his curses like a deluge to destroy them. Hence He concludes that there is no reason for cherishing any hope of escape from these imminent dangers. Now then we comprehend the Prophet’s meaning.
Now let us come to the first kind of punishment. If the land, says he, acts wickedly against me, or conducts itself wickedly, חטא, cheta, to act wickedly, but by prevaricating with prevarication. By these words the crime of perfidy is distinguished from error, because men often fall away and depart far from God through ignorance of the way which they thought to pursue. But here the Prophet condemns the people’s defection through perfidy, as if he had said that they purposely, and by deliberate malice, were estranged from God, since they had been correctly taught how God ought to be worshipped. Although the Prophet speaks generally, yet he wished to show God’s wrath to be of no ordinary kind: for God will often chastise men’s sins by either pestilence, or sword, or famine, and yet will not be implacable. But he here speaks of a desperate people, and one already addicted to eternal destruction. He says, therefore, by prevaricating with prevarication; that is, by deceiving my confidence by open and gross perfidy.
Again, and I will stretch forth, my hand upon it, and will break the staff of bread, and will send famine upon it, and will cut off from it man and beast. Here, as I have mentioned, he touches upon only one kind of punishment; for God is accustomed to take vengeance on men in four ways; and the prophets, as you have often heard, usually adopt the form of speech used by Moses. These four curses of God are everywhere related in the law, — war, famine, pestilence, and the assault and savageness of wild beasts. Now the Prophet begins with hunger; but he points out the kind of hunger — if God has broken the staff of bread. For sometimes, when he does not reduce men to poverty, yet he puffs up the bread, so that those who think to use it as nourishment do not gather any rigor from it. But the Prophet properly means it in this second sense, as we see in Eze 4:0 and Eze 5:0. The metaphor is in accordance with the word staff: for as the lame cannot walk unless they lean on a staff — and tremulous old men need a similar support — so by degrees men’s strength vanish, unless new rigor is replaced by meat and drink. Bread is, therefore, like a staff which restores our strength when want has weakened it. We now come to the word breaking. How does God break the staff of bread? By withdrawing the nourishment which he had infused into it; for the virtue which we perceive in bread is not intrinsic: I mean this — that bread is not naturally endued with the virtue of continuing and inspiring life within men; and why? Bread has no life in it: how then can any one derive life from it? But the teaching of the law has been marked: that man lives not by bread only, but by every word proceeding from God’s mouth. (Deu 8:3.) Here Moses intends, that even if God has inserted the virtue of nourishment in bread, yet this is not to be so attributed to it as if it were inherent in it. What follows then? That as God breathes a secret virtue into the bread, it sustains and refreshes us, and becomes our aliment. On the other hand, God says that he breaks the virtue of the bread when he withdraws from it that virtue: because, as I have already said, when we taste bread, our minds ought to rise immediately to God, since men, if they cram themselves a thousand times, yet will not feel their life to be deposited in the bread. Therefore, unless God breathes into bread the virtue of nourishment, the bread is useless; it may fill us up, but without any profit. Now, then, we understand the meaning of this sentence, about which we shall have something more to say.
Fuente: Calvin’s Complete Commentary
(14) Noah, Daniel, and Job.These three are selected, doubtless, not only as examples of eminent holiness themselves, but as men who had been allowed to be the means of saving others. For Noahs sake his whole family had been spared (Gen. 6:18); Daniel was the means of saving his companions (Dan. 2:17-18); and Jobs friends had been spared in consequence of his intercession (Job. 42:7-8). Moses and Samuel might seem still more remarkable instances of the value of intercessory prayer; but these had already been cited by Jeremiah (Jer. 15:1). The mention of Daniel, a contemporary of Ezekiel, with the ancient patriarchs, Noah and Job, need occasion no surprise. The distance in time between Noah and Job was greater than between Job and Daniel, and it has been well said that there was need of the mention of a contemporary to bring out the thoughtwere there in Jerusalem the most holy men of either past or present times it would avail nothing. It is also to be remembered that Daniel was separated from Ezekiel by circumstances which created a distance between them corresponding to that which separated him in time from the patriarchs. Ezekiel was a captive among the captives; Daniel had now been for about twelve years in important office at the royal court, and possessed of the very highest rank. There is, therefore, no occasion for the strange supposition that the reference is to some older Daniel, of such eminence as to be spoken of in the way he is here and in Eze. 28:3, and yet whose name has otherwise completely faded out from history. But besides all this, there was an especial propriety, and even necessity for the purpose in hand, that Daniel should be mentioned. He was not only in high office, but was the trusted counsellor of Nebuchadnezzar by whom Jerusalem was to be destroyed. He was also a very holy man, and a most patriotic Israelite. The Jews, therefore, might well have thought that his influence would avail to avert the threatened calamity, and by placing his name in the list. their last hope was to be dashed as it could be by nothing else.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
14. Daniel The criticism which always finds a blunder in Scripture whenever it is possible to force one in, suggests that Ezekiel could not have mentioned Daniel here as there was no such man known to the Jews at this time but that he was probably referring to Zoroaster (Zurathustra), of whom he had somewhere heard, and made a mistake in his attempt to Hebraize the name. Not knowing just when he lived, he made another mistake in locating him between Noah and Job (Cheyne, Bampton Lectures, 1889, p. 107). Is this criticism? Halevy and others would correct the text, reading Enoch instead of Daniel. This is not necessary, and is not favored by existing texts. It is not far from the banks of the Chebar to Babylon, and at the date when Ezekiel wrote, if the biblical narrative can be trusted, Daniel was a man in middle life, already famous as a statesman and an interpreter of secrets. (Compare Eze 28:3.) Delitzsch thinks the prophet here intends to mention together a pious Hebrew of the ancient times (Noah), another of modern times (Daniel), and the ideal righteous man outside of the Hebrew people (Job). Job was ever regarded by the Hebrew people as marking the apex of faith (Heb 10:32; Heb 10:36; Jas 5:11). When he lived is not known. He also may have been a contemporary.
Though Noah, Daniel, and Job, were in it The most righteous men that ever lived, either in past or present times, could not save this apostate land. Noah saved seven relatives by his righteousness (Gen 7:13); Job saved his false friends from punishment (Job 42:8; compare Eze 1:5); Daniel even saved the Chaldean Magi by his intercession (Dan 2:18). “There is no shadow of evidence for the view of some commentators that an older Daniel is referred to. Had there been such a person, eminent enough to be grouped with Noah and Job, there would surely have been some mention of him in the Old Testament.” Plumptre. “The references to the hero of the book of Daniel are by no means impossible, as, according to Daniel 1, at the time when this was written he was already celebrated.” Orelli.
Fuente: Whedon’s Commentary on the Old and New Testaments
Eze 14:14 Though these three men, Noah, Daniel, and Job, were in it, they should deliver [but] their own souls by their righteousness, saith the Lord GOD.
Ver. 14. Though these three men. ] See on Jer 15:1 .
Noah, Daniel, and Job.
They should deliver but their own souls.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
three men. In Jer 15:1, we have two men, “Moses and Samuel”, as intercessors. See note there. Here we have “three men”, also as intercessors. All three prevailed in saving others. Noah (1Pe 3:20). Daniel (Eze 2:5; Eze 2:48-49). Job (Eze 42:8-10).
Noah, Daniel, and Job. This order is determined by the Structure, which is an Introversion, in order to separate the true Israelite (of the nation of Israel) from the two who lived before the nation was formed (which is the subject of the book of Exodus).
Noah. Earlier than Job, but before Israel was a nation.
Daniel. A true Israelite.
Job. Later than Noah, but before Israel was a nation. Noah prevailed in saving others (the whole human race). Gen 6-9. Daniel prevailed in saving his fellow wise men (Dan 2:24). He is mentioned again in 28.:3. While Ezekiel bears witness to Daniel (already fourteen years in Babylon) Daniel bears witness to Jeremiah (Dan 9:2).
souls = soul. Hebrew nephesh. App-13.
Fuente: Companion Bible Notes, Appendices and Graphics
though
Important contemporaneous testimony to the character and historicity of Daniel who was yet living. Cf. Jer 15:1; Eze 14:16,; Eze 14:18; Eze 14:20; Jer 7:16; Jer 11:14; Jer 14:11.
Fuente: Scofield Reference Bible Notes
these: Eze 14:16, Eze 14:18, Eze 14:20
Noah: Gen 6:8, Gen 7:1, Gen 8:20, Gen 8:21, Heb 11:7
Daniel: Eze 28:3, Dan 9:21, Dan 10:11
Job: Job 1:5, Job 42:8, Job 42:9, Jer 7:16, Jer 11:14, Jer 14:11, Jer 14:12, Jer 15:1
deliver: Eze 14:20, Pro 11:4, 2Pe 2:9
Reciprocal: Gen 5:29 – he called Gen 6:9 – just Gen 7:23 – and Noah 2Ki 13:14 – O my father 1Ch 1:4 – Noah 2Ch 34:28 – I will gather Job 1:1 – Job Jer 27:18 – let them Eze 3:19 – but thou Eze 20:4 – judge them Dan 1:6 – Daniel Mat 25:9 – lest Luk 3:36 – Noe
Fuente: The Treasury of Scripture Knowledge
THE PERSONAL CHARACTER OF RELIGION
Though these three men, Aoab, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness, saith the Lord God.
Eze 14:14
The three men here mentioned were eminent for piety, which they maintained in the midst of prevailing corruption. They were delivered, as individuals, from the ruin by which many were overtaken. But Noah did not save the world from drowning, nor Daniel the Jews from captivity, nor Job his irreligious family from destruction. And we are here reminded that Gods rule is righteous, that He deals with individuals, and that He will not impute the merits of the virtuous to the sinful.
I. Privileges are personal.If the just Ruler of all judges His subjects according to the opportunities and advantages accorded them, the same principle will have many and various applications. The servant who knows his Lords will and does it not will be beaten with many stripes. Those who enjoy the advantages of a Christian country, of the Christian Church, must not shelter themselves behind great and honoured names of their own land or age. The privileges are theirs individually; and the responsibility is theirs likewise.
II. Faith and piety are personal.There is a natural tendency in men to think of their associations and their associates in estimating their religious position. But such a proceeding is unjust. The principle of Christianity is personal, is experienced by the individual. However much we owe to others, we cannot put others forward as our substitutes. They only shall be delivered themselves. It is for every man to cultivate the nature with which he has been endowed, and to fulfil the responsibilities which have been laid upon him.
III. Judgment is personal.It is so in this life, to a large extent, though not altogether. But in the final account to be rendered, each shall stand alone. Every one must take his station at the tribunal of infinite justice. Every man shall bear his own burden. And then shall every mani.e. every faithful Christian, have praise of God.
Illustration
The repeated classification of Daniel with Noah and Job is very remarkable. He was still comparatively young, perhaps between twenty and thirty years of age. But such was the sanctity of his life, and the noted power of his prayer, that he is classed with two of the greatest names of Scripture. Each of these three men by intercessory prayer had warded off peril from those who were closely allied to them; but even their prayer could not avail to deliver their people from imminent destruction.
Fuente: Church Pulpit Commentary
Eze 14:14. When general calamities are brought providentially on communities. the Lord provides special care for those who are personally innocent. But even they cannot extend the favor done because of their own virtues to those who are unrighteous; such is the teaching of this verse. It is another phase of the principle that responsibility is strictly individual as far as it pertains to moral conduct.
Fuente: Combined Bible Commentary
14:14 Though these three men, {i} Noah, Daniel, and Job, were in it, they should deliver their own souls only by their {k} righteousness, saith the Lord GOD.
(i) Though Noah and Job were now alive, which in their time were most godly men (for at this time Daniel was in captivity with Ezekiel) and so these three together would pray for this wicked people, yet I would not hear them, read Jer 15:1 .
(k) Meaning, that a very few (which he calls the remnant, Eze 14:22 ) would escape these plagues, whom God has sanctified and made righteous, so that this righteousness is a sign that they are the Church of God, whom he would preserve for his own sake.