حزقيال ١٤:١٤

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, Dan 1:1. After this Jehoiakim reigned eight years, Kg2 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, Kg2 24:6, Kg2 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.

Noah, Daniel . . . Job--specified in particular as having been saved from overwhelming calamities for their personal righteousness. Noah had the members of his family alone given to him, amidst the general wreck. Daniel saved from the fury of the king of Babylon the three youths (Dan 2:17-18, Dan 2:48-49). Though his prophecies mostly were later than those of Ezekiel, his fame for piety and wisdom was already established, and the events recorded in Dan. 1:1-2:49 had transpired. The Jews would naturally, in their fallen condition, pride themselves on one who reflected such glory on his nation at the heathen capital, and would build vain hopes (here set aside) on his influence in averting ruin from them. Thus the objection to the authenticity of Daniel from this passage vanishes. "Job" forms the climax (and is therefore put out of chronological order), having not even been left a son or a daughter, and having had himself to pass through an ordeal of suffering before his final deliverance, and therefore forming the most simple instance of the righteousness of God, which would save the righteous themselves alone in the nation, and that after an ordeal of suffering, 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-- (Pro 11:4); not the righteousness of works, but that of grace, a truth less clearly understood under the law (Rom 4:3).

If I cause noisome beasts to pass through the land,.... Evil and hurtful ones; not so much those that are poisonous as pernicious; such, as lions, tigers, foxes, wolves, and bears, that are very ravenous and devouring, and especially in a time of famine before threatened; though sometimes God makes use of lesser creatures to do damage to a land, and the fruits of it, as locusts, caterpillars, &c. but the former seem to be intended here, which sometimes God threatens and sends to a people disobedient and rebellious; see Lev 26:22; and they spoil it; or, "make it childless" (x); they or I bereave the inhabitants of it of their children; or bereave it of other cattle that are tame, as sheep and oxen, as well as of men and women also, and even destroy the fruits of the earth: so that it be desolate; having neither men nor cattle, corn or tillage, or any other fruit; all being destroyed by the evil beats, who have commission to pass through it, and lay it waste wherever they come, without control: that no man may pass through because of the beasts; for fear of them: not only the inhabitants of the land should be destroyed by them, but even travellers, such as come from other countries, would not choose to pass through it because of the beasts; so that it would on this account be destitute both of inhabitants and of travellers; and must be a most desolate place, where only wild beasts were to be seen, ranging about at pleasure. (x) "orbaturas eam", Pagninus, Montanus; "orbaturas eam", Junius & Tremellius, Polanus; "orbam fecere illam", Cocceius, Starckius.

Hearing the word, and prayer, are two great ordinances of God, in which we are to give honour to him and may hope to find favour and acceptance with him; and yet in this chapter, to our great surprise, we find some waiting upon God in the one and some in the other and yet not meeting with success as they expected. I. The elders of Israel come to hear the word, and enquire of the prophet, but, because they are not duly qualified, they meet with a rebuke instead of acceptance (Eze 14:1-5) and are called upon to repent of their sins and reform their lives, else it is at their peril to enquire of God (Eze 14:6-11). II. Noah, Daniel, and Job, are supposed to pray for this people, and yet, because the decree has gone forth, and the destruction of them is determined by a variety of judgments, their prayers shall not be answered (Eze 14:12-21). And yet it is promised, in the close, that a remnant shall escape (Eze 14:22, Eze 14:23).

14:14 Noah, Daniel, and Job: Each of these men was famous for standing firm in the midst of a wicked generation. If anyone could merit a stay of judgment from God, they could. However, even if a land contained these three outstanding men of God, their righteousness would not suffice to save even their closest relatives from the coming disaster (14:20). How much less would it save a rebellious country! • Since the Hebrew spelling of the name Daniel (Hebrew Dani’el; also in 28:3) is slightly different from that of the biblical prophet Daniel (Hebrew Daniyye’l), who was Ezekiel’s younger contemporary in Babylon, some have proposed that Ezekiel was referring to a legendary pagan hero named Danel. However, minor variations in the spelling of names are common in the Hebrew Old Testament. Ezekiel and his hearers would certainly have known of the biblical prophet Daniel as a model of righteousness and wisdom. It is unlikely that a prophet as radically outspoken against idolatry as Ezekiel would have picked a pagan figure like Danel to represent unparalleled righteousness and wisdom. So Ezekiel is most likely referring to the prophet Daniel.