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 Leviticus 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.

If I cause noisome beasts to pass through the land, and they spoil it, so that it be desolate, that no man may pass through because of the beasts:

spoil: or, bereave

15-21. The argument is cumulative. He first puts the case of the land sinning so as to fall under the judgment of a famine (Eze 14:13); then (Eze 14:15) "noisome beasts" (Le 26:22); then "the sword"; then, worst of all, "pestilence." The three most righteous of men should deliver only themselves in these several four cases. In Eze 14:21 he concentrates the whole in one mass of condemnation. If Noah, Daniel, Job, could not deliver the land, when deserving only one judgment, "how much more" when all four judgments combined are justly to visit the land for sin, shall these three righteous men not deliver it.

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.