Ezekiel 14:14

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.

a. ASV: Though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness, saith the Lord Jehovah.

b. YLT: And these three men have been in its midst, Noah, Daniel, and Job -- they by their righteousness deliver their own soul -- an affirmation of the Lord Jehovah.

c. Classic Amplified: Even if these three men, Noah, Daniel, and Job were in it, they would save but their own lives by their righteousness (their uprightness and right standing with Me), says the Lord God.

d. Septuagint: And though these three men should be in the midst of it, Noe, and Daniel, and Job, they [alone] should be delivered by their righteousness, saith the Lord.

e. Stone Edition Torah/Prophets/ Writings: Then even if these men would be in the midst, Noah, Daniel and Job, they, by their righteousness would save [only] their own souls, the word of HASHEM/ELOHIM 

1. “Though these three men, Noah, Daniel, and Job, were in it…”

a. Though [Strong: 1961 hayah haw-yaw a primitive root (Compare 1933); to exist, i.e. be or become, come to pass (always emphatic, and not a mere copula or auxiliary):--beacon, X altogether, be(-come), accomplished, committed, like), break, cause, come (to pass), do, faint, fall, + follow, happen, X have, last, pertain, quit (one-)self, require, X use.]

b. these [Strong: 428 'el-leh ale'-leh prolonged from 411; these or those:--an- (the) other; one sort, so, some, such, them, these (same), they, this, those, thus, which, who(-m).]

c. three [Strong: 7969 shâlôwsh, shaw-loshe'; or שָׁלֹשׁ shâlôsh; masculine שְׁלוֹשָׁה shᵉlôwshâh; or שְׁלֹשָׁה shᵉlôshâh; a primitive number; three; occasionally (ordinal) third, or (multiple) thrice:—+ fork, + often(-times), third, thir(-teen, -teenth), three, + thrice.]

d. men [Strong: 582 ʼĕnôwsh, en-oshe'; from H605; properly, a mortal (and thus differing from the more dignified 120); hence, a man in general (singly or collectively):—another, × (blood-) thirsty, certain, chap(-man); divers, fellow, × in the flower of their age, husband, (certain, mortal) man, people, person, servant, some (× of them), stranger, those, their trade. It is often unexpressed in the English versions, especially when used in apposition with another word.] 

e. Noah [Strong: 5146 Nôach, no'-akh; the same as H5118; rest; Noach, the patriarch of the flood:—Noah.]

f. Daniel [Strong: 1840 Dânîyêʼl, daw-nee-yale'; in Ezekiel it is; דָּנִאֵל Dâniʼêl; from H1835 and H410; judge of God; Daniel or Danijel, the name of two Israelites:—Daniel.]

g. [and] Job [Strong: 347 ʼÎyôwb, ee-yobe'; from H340; hated (i.e. persecuted); Ijob, the patriarch famous for his patience:—Job.]

h. [were] in it [Strong: 8432 tâvek, taw'-vek; from an unused root meaning to sever; a bisection, i.e. (by implication) the centre:—among(-st), × between, half, × (there-, where-), in(-to), middle, mid(-night), midst (among), × out (of), × through, × with(-in).]

2. “...they should deliver but their own souls by their righteousness, saith the Lord GOD.”

a. they [Strong: 1992 hem haym or (prolonged) hemmah {haym'-maw}; masculine plural from 1981; they (only used when emphatic):--it, like, X (how, so) many (soever, more as) they (be), (the) same, X so, X such, their, them, these, they, those, which, who, whom, withal, ye.]

b. [should] deliver [Strong: 5337 nâtsal, naw-tsal'; a primitive root; to snatch away, whether in a good or a bad sense:—× at all, defend, deliver (self), escape, × without fail, part, pluck, preserve, recover, rescue, rid, save, spoil, strip, × surely, take (out).]

c. [but their own] souls [Strong: 5315 nephesh, neh'-fesh; from H5314; properly, a breathing creature, i.e. animal of (abstractly) vitality; used very widely in a literal, accommodated or figurative sense (bodily or mental):—any, appetite, beast, body, breath, creature, × dead(-ly), desire, × (dis-) contented, × fish, ghost, greedy, he, heart(-y), (hath, × jeopardy of) life (× in jeopardy), lust, man, me, mind, mortally, one, own, person, pleasure, (her-, him-, my-, thy-) self, them (your) -selves, slay, soul, tablet, they, thing, (× she) will, × would have it.]

d. [by their] righteousness [Strong: 6666 tsᵉdâqâh, tsed-aw-kaw'; from H6663; rightness (abstractly), subjectively (rectitude), objectively (justice), morally (virtue) or figuratively (prosperity):—justice, moderately, right(-eous) (act, -ly, -ness).]

e. saith [Strong: 5002 nᵉʼum, neh-oom'; from H5001; an oracle:—(hath) said, saith.]

f. [the] LORD [Strong: 136 ʼĂdônây, ad-o-noy'; an emphatic form of H113; the Lord (used as a proper name of God only):—(my) Lord.]

g. GOD [Strong: 3069 Yᵉhôvih, yeh-ho-vee'; a variation of H3068 [used after H136, and pronounced by Jews as H430, in order to prevent the repetition of the same sound, since they elsewhere pronounce H3068 as H136]:—God.]

1). The standard cited above in Ezekiel 14 is much different than the more familiar much more quoted standard of Genesis 18:22-33. The end of intercession brought the number of righteous from 50 to 10 and Sodom would have been spared.

a). Genesis 18:20-33 And the LORD said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous;

18:21 I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know.

18:22 And the men turned their faces from thence, and went toward Sodom: but Abraham stood yet before the LORD.

18:23 And Abraham drew near, and said, Wilt thou also destroy the righteous with the wicked?

18:24 Peradventure there be fifty righteous within the city: wilt thou also destroy and not spare the place for the fifty righteous that are therein?

18:25 That be far from thee to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from thee: Shall not the Judge of all the earth do right?

18:26 And the LORD said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes.

18:27 And Abraham answered and said, Behold now, I have taken upon me to speak unto the Lord, which am but dust and ashes:

18:28 Peradventure there shall lack five of the fifty righteous: wilt thou destroy all the city for lack of five? And he said, If I find there forty and five, I will not destroy it.

18:29 And he spake unto him yet again, and said, Peradventure there shall be forty found there. And he said, I will not do it for forty's sake.

18:30 And he said unto him, Oh let not the Lord be angry, and I will speak: Peradventure there shall thirty be found there. And he said, I will not do it, if I find thirty there.

18:31 And he said, Behold now, I have taken upon me to speak unto the Lord: Peradventure there shall be twenty found there. And he said, I will not destroy it for twenty's sake.

18:32 And he said, Oh let not the Lord be angry, and I will speak yet but this once: Peradventure ten shall be found there. And he said, I will not destroy it for ten's sake.

18:33 And the LORD went his way, as soon as he had left communing with Abraham: and Abraham returned unto his place.

 2). Here we see two different standards of judgment applied to two different groups. In Sodom ten righteous would have delivered the whole city. [Actually it would have spared all the cities of the plain, five in total and four were destroyed, Deuteronomy 29:23.] In Jerusalem, during Ezekiel’s day even if Noah, Daniel, and Job would have been there, their own righteousness would have delivered their own selves, not even family members. The differences in the standards are because of the different amounts of light or revelation given to the two communities. Israel was given much more light than Sodom, therefore the judgment was stricter. This principle is demonstrated in the ministry of Jesus. When Jesus moved his headquarters to Capernaum in Matthew 4:13-16, the result was the people saw great light.

). Matthew 4:13-16 And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim:

4:14 That it might be fulfilled which was spoken by Esaias the prophet, saying,

4:15 The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles;

4:16 The people which sat in darkness waw great light; and them which sat in the region and shadow of death light is sprung up.

3). Later on in his ministry, Jesus condemned the three main cities in this area, Chorazin, Bethsaida, and Capernaum because of the spiritual light shown to them and yet they still would not repent. Jesus said that the judgment upon Sodom would be less severe than for these cities because Sodom received less light.

a). Mathew 11:20-24 Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not:

11:21 Woe unto thee, Chorazin! Woe unto thee, Bethsaida! For if the mighty works, which were don in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.

11:22 But I say unto you, I shall be more tolerable for Tyre and Sidon at the  day of judgment, than for you.

11:23 And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day.

11:24 But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.

4). This principle is also mentioned in Luke 12.

a).  Luke 12:47, 48 And that servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes.

12:48 But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more.

5). In respect to Ezekiel 14:12-21, some would propose that if Ezekiel had interceded for Jerusalem like Abraham had for Sodom, God would have spared Jerusalem. This is not the case because about 6 years previous God had told Jeremiah not to pray for Jerusalem because he would not hear him.

a). Jeremiah 11:11-14 Therefore thus saith the LORD, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them.

11:12 Then shall the cities of Judah and the inhabitants of Jerusalem go, and cry unto the gods unto whom they offer incense: but they shall not save them at all in the time of their trouble.

11:13 For according to the number of thy cities were thy gods, O Judah; and according to the number of the streets of Jerusalem have ye set up altars to burn incense unto Baal.

11:14 Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time they cry unto me for their trouble.

6). For decades I have heard the passage in Genesis 18:20-33 quoted and used to support the belief that God was not going to judge America for its wickedness. The logic used was this: If God would have spared Sodom if ten righteous people were found, then surely God will spare America from judgment because there are millions of [Christians] righteous in America. This logic is not applicable because the standard in Genesis 18 is a standard for a community that has received little light, such as Sodom. Israel was given a stricter judgment that Sodom because they had received more light and were rejecting that light. America has been shown more light that Sodom, indeed America has been shown more light than Israel. The gospel has been preached on America’s shores for over four hundred years. The resulting fruit of that message was America rose to become the most powerful nation on earth, militarily, economically, and politically. One hundred nineteen years ago the Supreme Court wrote this powerful decision in The Church of the Holy Trinity v. U.S.

a). “This is a religious people. This is historically true. From the discovery of this continent to the present hour, there is a single voice making this affirmation…There is no dissonance in these declarations. There is a universal language pervading them all, having one meaning; they affirm and reaffirm that this is a religious nation. These are not individual sayings, declarations of private persons: they are organic utterances; they speak the voice of the entire people… in Updegraph v. The Commonwealth, it was decided that, ‘Christianity, general Christianity, is, and always has been, a part of the common law…not Christianity with an established church…but Christianity with liberty of conscience to all men.’ And in The People v. Ruggles, Chancellor Kent, the great commentator on American law, speaking as Chief Justice of the Supreme Court of New York, said: ‘The people of this State, in common with the people of this country, profess the general doctrines of Christianity, as the rule of their faith and practice…We are a Christian people, and the morality of the country is deeply engrafted upon Christianity, and not upon the doctrines or worship of those impostors [other religions].’ And in the famous case of Vidal v. Girard’s Executors, this Court…observed: ‘It is also said, and truly, that the Christian religion is a part of the common law…’ These, and many other matters which might be noticed, add a volume of unofficial declarations to the mass of organic utterances that this is a Christian nation.”

b). In contemporary America those words would not be written in a Supreme Court decision. My point is this, we can’t use Genesis 18 to proclaim that God is not going to judge America. There is coming on the world a great move of God that will include America, that will usher millions into the kingdom of God, but after that is coming a judgment.