Ezekiel 14:12

14:12-23 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 dealings with ourselves, and with all mankind, let us silence all rebellious murmurs and objections.

Verses 12-14. - A new section begins, implying as before an interval of silence. What follows presents a striking parallelism to Jeremiah 15 :l, 2. There also we have the "four sore judgments," the declaration that not even the presence of Moses and Samuel would avail to save the people. They were obviously selected by Jeremiah as examples of the power of intercession ( Exodus 32:11, 12 ; 1 Samuel 7:9 ; 1 Samuel 12:23 ). Ezekiel's selection of names proceeds on a different footing. He chooses exceptional instances of saintliness that had been powerless to save the generation in which they lived; perhaps, also, such as were well known, not only in the records of Israel, but among other nations. Noah had not saved the evil race before the Flood; Job had not saved his sons ( Job 1:18 ); Daniel, though high in the king's favour, had not been able to influence Nebuchadnezzar to spare the people of Judah and Jerusalem. The mention of this last name is significant, as showing the reputation which even then Daniel had acquired. 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. In ver. 13, for the land , read " a land." For staff of bread , see Ezekiel 4:16 . The phrase comes from Leviticus 26:26 . Ezekiel 14:12

12–23 . The presence of righteous men among a sinful people will not save the sinners The passage may be in answer to thoughts which the prophet felt might rise in the minds of those to whom he spoke. He threatened destruction to people and prophets alike, a destruction indiscriminate and universal. Were not these threats exaggeration? Were they in harmony with God’s former ways of dealing with his people? Would he slay the righteous with the wicked? would he not rather spare the wicked on the intercession of the righteous and for their sake, as often in former times? ( Genesis 18:23 ; Numbers 14:15 ). To this the prophet replies after Jeremiah 15 that righteous men among the people shall not avert God’s judgment, they shall only save their own souls. (1) Ezekiel 14:12-20 . A supposition is put that God brings any one of his four great judgments, famine, evil beasts, sword or pestilence, upon a land to destroy it. Though these three men, Noah, Daniel and Job were in that land, they should by their righteousness save neither sons nor daughters, only their own souls. (2) Ezekiel 14:21-23 . Application to Jerusalem. Much less shall the righteous save the wicked when the Lord shall bring all his four sore judgments together upon Jerusalem.

And if a remnant be spared and carried into all lands, this apparent exception will only confirm and impress the principle by shewing to all how inevitable the utter destruction of Jerusalem was on account of its wickedness, and that God in his righteousness could deal in no other way with it. And thus the exiles when they see the way and doings of those that escape from Jerusalem will be comforted for its fall, and their minds will be lifted up into a higher sympathy with God in his acts of righteousness. On the prophet’s own sympathy, cf. ch. Ezekiel 3:14 . Ezekiel 14:12-14 . Famine.

Jeremiah 14 ; 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. (2) The corrupt condition of the people shall be made so manifest, that none will question the justice of God in dealing thus severely with them. Ezekiel 14:12 Or, "When a land" - the case is first put in a general form, and then ism brought with increased force home to Jerusalem - "sinneth against me by trespassing grievously," and I stretch out "mine hand upon it," and break the staff of bread "thereof," and send famine "upon it and" cut off "man and beast: though these three men" etc.

12. The second part of the chapter: the effect which the presence of a few righteous persons was to have on the purposes of God (compare Ge 18:24-32). God had told Jeremiah that the guilt of Judah was too great to be pardoned even for the intercession of Moses and Samuel (Ps 99:6; Jer 14:2; 15:1), which had prevailed formerly (Ex 32:11-14; Nu 14:13-20; 1Sa 7:8-12), implying the extraordinary heinousness of their guilt, since in ordinary cases "the effectual fervent prayer of a righteous man (for others) availeth much" (Jas 5:16). Ezekiel supplements Jeremiah by adding that not only those two once successful intercessors, but not even the three pre-eminently righteous men, Noah, Daniel, and Job, could stay God's judgments by their righteousness.

The Righteousness of the Godly will not Avert the Judgment The threat contained in the preceding word of God, that if the idolaters did not repent, God would not answer them in any other way than with an exterminating judgment, left the possibility still open, that He would avert the destruction of Judah and Jerusalem for the sake of the righteous therein, as He had promised the patriarch Abraham that He would do in the case of Sodom and Gomorrah (Genesis 18:23.). This hope, which might be cherished by the people and by the elders who had come to the prophet, is now to be taken from the people by the word of God which follows, containing as it does the announcement, that if any land should sin so grievously against God by its apostasy, He would be driven to inflict upon it the punishments threatened by Moses against apostate Israel (Leviticus 26:22, Leviticus 26:25-26, and elsewhere), namely, to destroy both man and beast, and make the land a desert; it would be of no advantage to such a land to have certain righteous men, such as Noah, Daniel, and Job, living therein. For although these righteous men would be saved themselves, their righteousness could not possibly secure salvation for the sinners.

The manner in which this thought is carried out in Ezekiel 14:13-20 is, that four exterminating punishments are successively supposed to come upon the land and lay it waste; and in the case of every one, the words are repeated, that even righteous men, such as Noah, Daniel, and Job, would only save their own souls, and not one of the sinners. And thus, according to Ezekiel 14:21-23, will the Lord act when He sends His judgments against Jerusalem; and He will execute them in such a manner that the necessity and righteousness of His acts shall be made manifest therein. - This word of God forms a supplementary side-piece to Jeremiah 15:1 -43, where the Lord replies to the intercession of the prophet, that even the intercession of a Moses and a Samuel on behalf of the people would not avert the judgments which were suspended over them. Ezekiel 14:12-20 Ezekiel 14:12. And the word of Jehovah came to me, saying, Ezekiel 14:13. Son of man, if a land sin against me to act treacherously, and I stretch out my hand against it, and break in pieces for it the support of bread, and send famine into it, and cut off from it man and beast: Ezekiel 14:14. And there should be these three men therein, Noah, Daniel, and Job, they would through their righteousness deliver their soul, is the saying of the Lord Jehovah. Ezekiel 14:15. If I bring evil beasts into the land, so that they make it childless, and it become a desert, so that no one passeth through it because of the beasts: Ezekiel 14:16.