(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.
Those who are of Abraham are not children of Abraham; although they are of his seed, they are not his children, because they are sinners. In the same way those whose actions resemble the wonder of Daniel are of Daniel, and those who imitate the patience of Job become Job.
Who was more righteous than Noah, who, when the earth was replete with sins, was alone found righteous on the earth? Who more glorious than Daniel? Who stronger in firmness of faith for enduring martyrdom, happier in God’s favors, who when he fought so often conquered and when he conquered survived? Who was more diligent in good works than Job, stronger in temptations, more patient in suffering, more submissive in fear, more true in faith? And yet God said that, if they should ask, he would not grant. When the prophet Ezekiel interceded for the sins of the people, God said, “Whatever land shall sin against me, so as to transgress grievously, I will stretch forth my hand on it, and will break the staff of bread thereof, and will send famine upon it and will destroy people and beast out of it. And if these three men, Noah, Daniel and Job, shall be in it, they shall deliver neither sons nor daughters, but they only shall be delivered.” Therefore, not all that is sought is in the prejudgment of the seeker but in the decision of the giver, and human opinion takes or assumes nothing to itself unless the divine pleasure also assents.
Who will cry aloud, spare your people, O Lord, and do not give your heritage to reproach, that the nations should rule over them: what Noah and Job and Daniel, who are reckoned together as men of prayer, will pray for us, that we may have a slight respite from warfare, and recover ourselves, and recognize one another for a while and no longer, instead of being a united Israel, be Judah and Israel, Rehoboam and Jeroboam, Jerusalem and Samaria, in turn delivered up because of our sins, and in turn lamented?
Yes, if we do the will of Christ, we shall find rest, but if not, nothing will save us from eternal punishment, if we fail to heed his commands. Furthermore, the Scripture also says in Ezekiel, “Though Noah and Jacob and Daniel should rise, they shall not save their children in captivity.” If even such upright men as these cannot save their children by their uprightness, what assurance have we that we shall enter God’s kingdom if we fail to keep our baptism pure and undefiled? Or who will plead for us if we are not found to have holy and upright deeds?
No one may despair, though hitherto he may have been careless, of setting his hopes on nothing else, after God’s mercy, but on his own virtue. For if these were no better for such a kindred, even though they were of the same house and lineage with Christ, until they gave proof of virtue, what favor can we possibly receive, when we plead with righteous kin and brethren, unless we are exceedingly dutiful and have lived in virtue?… But even if it is Ezekiel who does the pleading, he will be told, “though Noah comes, and Job and Daniel, they shall deliver neither sons nor daughters.” … For it is true that the prayers of the saints have the greatest power, but only on condition of our repentance and amendment of life.
Considering all these things, let us prepare for our departure from here. For even if the day of general consummation never comes to us, the end of each one is at the doors, whether they are old or young; and it is not possible for people, after they have gone from here, either to buy oil any more or to obtain pardon by prayers, though he who does the pleading be Abraham, or Noah, or Job or Daniel. While we have opportunity, let us store up for ourselves beforehand much confidence, let us gather oil in abundance, let us remove all into heaven, that in the fitting time, and when we most need them, we may enjoy all; by the grace and love toward people.
Noah was near to the world’s flood, because the whole earth had polluted the ways of the Lord, but he was not able to spread it abroad; but his children, who happen to be of the same virtue and from the seed of the human race, he had protected. Daniel also calmed the captivity of the people of Israel without even crying. But Job, not because of his sins but because of his trial, freed neither house nor children.
Daniel is unique in being included among the three just men whom God says he will deliver, doubtless showing three special types of just people, when he says he will so deliver them as not to deliver their children with them, but they only shall be delivered: namely, Noah, Daniel and Job.
Now I suppose it is not easy to find in God’s Scripture so weighty a testimony of holiness given of any one as what is written of his three servants, Noah, Daniel and Job, whom the prophet Ezekiel describes as the only men able to be delivered from God’s impending wrath. In these three men he no doubt prefigures three kinds of people to be delivered: in Noah, I suppose, are represented righteous leaders of nations, by reason of his government of the ark as a type of the church; in Daniel, people who are righteous in continence; in Job, those who are righteous in wedlock—to say nothing of any other view of the passage, which it is unnecessary now to consider. It is, at any rate, clear from this testimony of the prophet, and from other inspired statements, how eminent were these worthies in righteousness.
It is a crime, unbearably conceited and enormously wicked, that anyone should think himself so good that he supposes the wicked can be saved through him.God, speaking of a certain land and a sinful people, said, “If these three men, Noah, Daniel and Job, shall be in it, they shall deliver neither sons or daughters; but they only shall be delivered.” I think that nobody would be so presumptuous as to dare to compare himself with such men. Though a person tries to please God in this world, it is the greatest kind of unrighteousness to boast of his own righteousness. Hope is therefore removed in that false opinion by which we believe that a countless multitude of the damned can be saved by the intercession in this world of a few good people.
The work of the monastic life is poverty and trouble and separation.… Noah must be taken as representing the personification of self-denial, and Job as representing labors and Daniel as representing separation; if a person possess these three rules of conduct the Lord dwells in him.
Abbot Moses said, Separation from material things, that is, voluntary poverty, and endurance with patience and understanding are the possessions of a monk.… Noah is the personification of voluntary poverty, Job the personification of endurance with patience, Daniel the personification of understanding. Accordingly, if the deeds of these three holy men are in any person, the Lord is with him, dwelling with him, receiving him and driving away from him every temptation and every tribulation that comes from the enemy.
Ezekiel the prophet mystically distinguishes them from one another when he foretells that there are only three men who will be delivered when the time of plagues comes, namely: Noah, Daniel and Job. For surely in Noah, who steered the ark over the waves, he shows those who are set over the church; in Daniel, who was zealous to live continently in the royal court, he shows the continent or virgins; in Job, who while married exhibited a wonderful example of patience to all, he shows the life of the virtuous married people.
[AD 420] Jerome on Ezekiel 14:12-23